LIBRARY OF CONGRESS. 



Chap.. ... Copyright No... 

Shelf__„iD_ _4 <? 



UNITED STATES OF AMERICA. 



" GROW IN GRACE." 



SOME 
ESSENTIALS 



OF 



CHRISTIAN GROWTH 



BY {/ 

Edwin Faxon Osborn. 



WATERTOWN, N. Y. 

H. H. COA.TES, Printer, 12-14 Arcade Street 

1896 



ONE COPY REC'D 
FEB 28 1898 

A 






2970 



Copyright 1896 

by 

EDWIN FAXON OSBORN. 



The Library 
of Congress 



WASHU9G2DN 



NEW YORK 

ROBERT RUTTER & SON 

Binders 

141-155 East 25th St. 



DEDICATED 

WITH FILIAL LOVE 

TO 

MOTHER. 



PREFACE. 



In our anxiety to save men's souls do we 
attend carefully enough to that Christian in- 
telligence and to that strength of Christian 
character without which a church can not be a 
united and stable evangelizing power ? But if 
a church is not such an evangelizing power 
it fails to accomplish its mission. A church 
was not intended to be an asylum where 
Christians could be out of danger and at rest. 
Nor was it intended to be the gate of entrance 
to the road that leads to Heaven. The churches 
are the Kingdom of God organized for the 
purpose of evangelization. A church, then, 
must not neglect those who are newly baptized 
into it. Neither must it merely rock their 
cradle. But it must attend to their growth 
and to their preparation for Christian service. 

If the end of this age were coming in a few 
months, in the aggregate of souls saved, it 
would still pay for a church to spend a large 
proportion of its effort in developing those who 
have not yet learned to forget themselves in 



Xll PREFACE. 

labor for others. A church of ten intelligent, 
well developed Christians is a greater evangel- 
izing power than is a church of one hundred 
members who have been baptized, but who 
have been left untaught. 

These considerations have greatly impressed 
me with the fact that the churches should give 
greater attention to the development of the 
Christian life. I hope my book may call 
attention to this lack in many of our churches. 
And, at the same time, I have treated, in the 
following chapters, a few of the subjects that 
seem to me to be especially essential to Chris- 
tian growth. 

I desire to claim for my treatise a certain 
unity. This unity does not inhere so much in 
the relation of these subjects to each other as 
in their relation to Christian development. My 
treatment is not speculative. Upon each sub- 
ject I have made a prolonged study of the New 
Testament, and in each chapter I have tried to 
group the various texts bearing upon the sub- 
ject. Of these texts many have been printed 
in the body of the book, in the desire that the 
voice of God might be heard. This method 
has some disadvantages ; but these will be 
more than outweighed, it is hoped, by the ad- 



PREFACE. Xlll 

vantages of the method to those who desire to 
learn what the New Testament teaches on 
these subjects. 

If by means of this book some of God's 
children may receive one more impulse toward 
a fuller Christian life, and so be brought 
nearer to him, my prayer will be answered. 

I desire here gratefully to acknowledge the 
valuable assistance of several honored men. I 
wish especially to express my gratitude to 
Dr. Hovey who has encouraged and assisted 
me from the beginning, and who has written 
the Introduction ; and also to my honored 
instructor, Dr. Strong, who has made many 
valuable suggestions. 

E. F. o. 



CONTENTS. 

PAGE 

Introduction. 

By Alvah Hovey, d. d., ix. d., xvii 

President of Newton Theological Institution 

Preliminary. 

Christian Growth. - - - 23 

Chapter I. 

Regeneration. 48 

Chapter II. 

The Law and the Gospel. - - 71 

Chapter III. 

The Churches. - - - - 10 1 

Chapter IV. 

Loyalty to Truth. - - -128 

Chapter V. 

Faith. - - - - - 142 

Chapter VI. 

Missions and Christianity. - 162 

Chapter VII. 

Method in Christian Beneficence. 184 

Chapter VIII. 

The Holy Spirit. - - - 207 

Chapter IX. 

Prayer. - - - - - 218 

Chapter X. 

Perseverance. - - : - 247 

Chapter XI. 

Sanctification. - - - - 274 



INTRODUCTION. 



True piety is often spoken of by the sacred 
writers as a life ; bnt growth, progress, or en- 
largement, at least for a time, is characteristic 
of all living beings except the highest. It is 
also characteristic of the various parts and 
qualities of a finite being, so that we speak of 
a growing body, muscle or brain ; of a growing 
mind, intellect or understanding ; of a growing 
appetite, desire or taste ; of a growing manli- 
ness, gentleness or susceptibility ; of a growing 
pride, ambition or avarice. In like manner, 
we speak of a growing faith and love and hope ; 
of a growing knowledge and devotion and 
spirituality. Thus there is progress in the 
religious life of man ; and this progress is 
supposed to be summed up in the expression, 
" Grow in grace." 

In the expression, as thus employed, the 
word "grace" is commonly understood to sig- 
nify Christian life as the effect of divine grace. 
But there is reason to believe that this inter- 



XV111 CHRISTIAN GROWTH. 

pretation of the word, though suggested by the 
common version, "grow in grace, and in the 
knowledge of our Lord and Savior Jesus Christ," 
is less correct than the one suggested by the 
revised version, "grow in the grace and knowl- 
edge of our Lord and Savior Jesus Christ." 
(2 Pet. 3 : 18) And if so, the exhortation of 
Peter is to this effect, that they should grow 
as Christians in the sphere and influence of 
the grace and knowledge which come from Jesus 
Christ. In other words, Christ is conceived of 
as the source of the divine influence and knowl- 
edge on which their progress toward maturity 
of Christian character and power depends. 
Hence to grow in grace is to grow under the 
influence of grace, which is imparted to every 
Christian. 

The privilege and duty of Christian growth 
are not affected by this explanation of Peter's 
language, though the conditions instead of the 
results of this growth are supposed to be speci- 
fied. These conditions are chiefly two, the 
influence of the Holy Spirit and the influence 
of Christian truth. Without these the germ 
of spiritual life will not expand ; the infantile 
strength of holy desire and purpose will not 
increase to maturity. John refers to both of 



INTRODUCTION. XIX 

them in the prologue to his Gospel by saying 
that " grace and truth came through Jesus 
Christ," and Peter refers to one of them in his 
first Epistle where he exhorts his readers, 'as 
new-born babes, to long for the unadulterated, 
spiritual milk, that in the use of it they may 
grow unto salvation.' 

Paul also speaks of his own ministry and 
that of Apollos as connected with, but subor- 
dinate to the work of the Spirit : "I planted, 
Apollos watered, but God made it grow ;" and 
he represents the whole ministry of the apos- 
tles, prophets, evangelists, pastors and teachers 
as having for its end ' the perfecting of the 
saints for the work of ministration,' ■ that we 
may be no longer babes,' but 'speaking the 
truth may in love grow up in all things into 
him who is the head, even Christ.' Complete 
union with Christ and likeness to him are the 
ends contemplated in spiritual growth. 

But the two conditions of Christian growth 
mentioned by Peter (2 Pet. 3: 18) are objective. 
They are offered freely to every Christian as 
the atmosphere or element in which he is in- 
vited to live and move and rejoice. Yet there 
can be no increase of life without action on his 
part, without a purpose and effort to inhale 



XX CHRISTIAN GROWTH. 

this divine grace and knowledge, without a 
deliberate opening of his mind to the truth as 
it is in Jesus, a thorough subjection of his will 
to the will of Christ, and a grateful sense of 
the Savior's love, rendering service to him a 
delight. This voluntary action on the part of 
Christians is indispensable to spiritual growth 
in any direction. They must respond to God's 
fatherly care and discipline. They must train 
their minds to though tfulness, reverence and 
trust. They must employ reason, memory 
and imagination in learning and doing the 
Master's will. They must cherish faith, hope 
and love as holy incentives to loyal service. 
They must unite devout study of the Sacred 
Oracles with persistent effort to save men. 

In this way the Savior calls his people to an 
ever improving life. Indifference, lassitude, 
slumber, are opposed to the nature of this life. 
Yet there are many who appear to be at ease, 
fully content with the measure of religious 
knowledge and devotion which they possess. 
For a brief period they seemed to run well, but 
their progress was soon arrested. Having lost 
sight of the prize of their heavenly calling 
they are now satisfied to loiter by the way or 
to advance at a snail's pace. Their eyes are 



INTRODUCTION. XXI 

closed to the loss and the sin of such a course. 
" Righteousness and peace and joy in the Holy 
Spirit" they are willing to forego for the present, 
faintly hoping that by some divine ministry, 
independent of their own action, they will by 
and by be transformed and translated. Mean- 
while they float along with conscience half 
asleep, with hope faint, and with love feeble. 
What a contrast between such a spiritual state 
and one that is thoroughly alive and vigorous ! 
One that is full of purpose, aspiration, and zeal 
for God ! It is the contrast between a motion- 
less pool and a mighty river. Is it not amazing 
that any man, who has tasted, even for a day, 
the good word of God and the powers of the 
world to come, should be content with a listless 
mind and dull affections ? Of all the mysteries 
of human conduct none is stranger than the 
attitude of Christians towards the infinite priv- 
ilege of becoming daily more like their Lord. 
The subject treated by Mr. Osborn in the 
following pages is therefore one of special in- 
terest and importance. The origin, the na- 
ture, the increase, and the preservation, of the 
life in Christ, and especially the law, the means 
and the conditions of its growth, are matters 
which should engage the attention of every 



XX11 CHRISTIAN GROWTH. 

child of God, and the work of Mr. Osborn can 
not fail to assist those who wish to consider 
these matters in the light of divine truth. For 
his discussion is scriptural, comprehensive and 
earnest. Going back to the sources of knowl- 
edge concerning the new life, the author has 
presented the results of his search for the mind 
of Christ with clearness and candor. To those 
who have just entered the way of life the book 
will be doubly useful, and the purpose of this 
Introduction is to commend it heartily to their 
examination. It will repay study. It should 
quicken the pulses of Christian life in every 
one who reads it. 

Alvah Hovey. 
Newton Centre, 
Feb. 19, 1894. 



SOME ESSENTIALS 

OF 

CHRISTIAN GROWTH 



PRELIMINARY. 

CHRISTIAN GROWTH. 

There must be some reason for the world's 
disappointment in Christians. This disappoint- 
ment is felt both by those who are Christians 
and by those who are not. Every Christian 
professes to have experienced a spiritual change 
that assures him of escape from the punish- 
ment of the wicked and of reward in Heaven. 
If this change guarantees the eternal happiness 
of souls that are otherwise doomed to eternal 
misery, the change itself must be radical ; and 
the world has a right to expect signs of it in 
the life. Why is not the expectation of the 
world met ? Is Christianity really the failure 



24 CHRISTIAN GROWTH. 

that the world's complaint against Christians 
would indicate ? 

There is a misapprehension on the part of 
many concerning the way in which Christian- 
ity does its work. As to the work itself there 
is no serious misunderstanding. The task that 
Christianity sets itself is the transformation of 
the soul from a state of sin into a state of holi- 
ness. The misapprehension lies in supposing 
that conversion is the completed work of Chris- 
tianity. But in fact, conversion is only the 
beginning of the work of Christianity. Con- 
version is a change of purpose and of love, but 
not a complete transformation of character. 
The transformation of character is a long, slow 
process. It is right to expect a change in the 
life ; and there really is a change in the life. 
It may not be conspicuous at first, but as the 
new purpose of the soul comes into more mas- 
terful possession of the individual, the world 
will be constrained to recognize the change 
that is taking place. This misapprehension 
concerning the way in which Christianity does 
its work is seen in the tacit expectation that 
conversion will be accompanied by intense ex- 
citement, and by a great display of sudden 
breaking down and of sudden and complete 



CHRISTIAN GROWTH. 25 

building up into a perfect life. The sudden 
breaking down may come or it may not come. 
But the building up into a perfect life is never 
accomplished at once ; therefore the world is dis- 
appointed. This disappointment really grows 
out of the fact that more emphasis has been 
put upon conversion, in proportion to its relative 
importance, than has been put upon Christian 
growth. The present purpose is to emphasize, 
first, the fact of Christian growth, and then the 
manner and means by which it is accomplished. 

The Christian grows. 

This appears from the nature both of Chris- 
tianity and of the Christian. The fundamental 
principle of Christianity is this : Love must 
so completely possess the soul as to control its 
action. Christianity is supreme love to God, 
and love to one's neighbor as to one's self, pos- 
sessing the soul to such a degree that the life 
demonstrates the love. This principle ought 
never to be confounded with a mere arousal of the 
religious nature, between which and conversion 
there is a vital difference. Men, by nature, 
are religious ; but they are not, by nature, 
Christians. Christianity appeals to the relig- 
ious nature and there secures its hold ; but if 
it has not done more than merely to awaken 



26 CHRISTIAN GROWTH. 

and to interest the religions natnre — if it has 
not possessed this natnre for itself — then it has 
not been allowed to perform its real mission. 
Moreover, Christianity is not something that 
can be bonght with money, or with good deeds, 
or with penance ; neither can it be secnred by 
exchange. It cannot be received all at once, 
as an article of exchange or purchase may be re- 
ceived. Neither is Christianity a system of the- 
ology. A systematic arrangement of Christian 
doctrine is very desirable. It is even essential 
to the most perfect appreciation of Christianity ; 
bnt Christianity requires the practice of Chris- 
tian doctrine. 

A Christian, then, is not a person all of whose 
passions have been purified and all of whose 
habits have been reformed. He is not one 
whose wisdom has been so greatly increased 
or whose judgment has become so perfect that 
he cannot fall into error. But a Christian is 
a person who sees the necessity for exactly 
such help as Jesus Christ can give to overcome 
all that is sinful in his nature, and who earn- 
estly accepts Jesus as his Savior from past sin 
and from future faults, and as his ideal of life. 
The Christian, therefore, is not perfect ; but 



CHRISTIAN GROWTH. * 2 J 

he is perfecting. In regenerating the soul, 
God does not transform man's character for 
him. From the very nature of character, it is 
impossible for God to transform a man's char-, 
acter without the co-operation of the man. But 
to those who will accept it, God gives a dispo- 
sition to work out the transformation of their 
characters for themselves, and he makes it 
possible for them so to do. Human char- 
acter cannot be perfected without human effort 
to that end ; and it cannot be perfected with- 
out the help of God. This help is offered 
through Jesus Christ. Therefore, a Christian 
is a person who has formed an unchangeable 
purpose to follow Jesus Christ as exactly as 
possible. The result of this united work of 
God and man will be increasing likeness to 
Christ in the external life, proportioned to the 
progress of the internal transformation. 

That the Christian grows is also proved 
from the facts of Christian experience. A com- 
parison of one's present spiritual life with that 
of the day of his conversion may not be satis- 
factory ; and at first thought, it may seem not 
to show any growth. Many Christians are in 
full sympathy with the familiar words : 



28 CHRISTIAN GROWTH. 

" Where is the blessedness I knew 

When first I saw the Lord ? 
Where is the sonl-refreshing view 

Of Jesns and his word ? 

" What peaceful hours I then enjoyed ! 

How sweet their memory still ! 
But now I find an aching void 

The world can never fill." 

These verses incidentally reveal the sad fact 
that Christians sometimes become worldly ; 
but the prominent thought in them is regret 
because of this worldliness. Taking into con- 
sideration this Christian's past worldliness and 
his present regret, has there been any growth 
in his Christian life during this period of 
worldliness ? Perhaps the experience of this 
very period has been a means of growth. Not 
the best means. The violent storm that beats 
the setting fruit from the tree and that breaks 
some of the branches, does not promote the 
growth of so much fruit as does the gentle, 
continuous rain. But the tree must have rain, 
even if with hail, or it cannot produce any fruit 
at all. This Christian would have grown bet- 
ter by a steadier experience ; but as he did not 



CHRISTIAN GROWTH. 20, 

hold to that, his return to the world has proved 
to him that "the world can never fill" the "ach- 
ing void." He comes back to his Christian 
duties with the certainty that it is best to be a 
Christian reasserted by this period of worldli- 
ness. He has thus come a second time to the 
same conclusion, and his experience verifies 
itself. This is Christian growth ; but how little 
of it compared with what should have been ! 
What loss of time, valuable to the Christian 
himself and to the cause of God ! 

There are also in Christian experience pe- 
riods of apathy. But intense feeling is not 
essential to Christian growth. " The blessed- 
ness I knew when first I saw the Lord " is not 
the most exalted blessedness. The miracle 
may have been performed in a dark day, but 
no glare of the noonday sun thereafter ever 
seemed so bright as that first flash of light to 
the blind eyes that Jesus opened. These blind 
men who received their sight could not experi- 
ence that same vision of light again, however, 
without first becoming blind again. So Paul's 
marvelous experience in his conversion was 
possible to Paul only once. This first vision 
of God can be experienced but once by any 
one. The part of the experience that is peculiar 



30 CHRISTIAN GROWTH. 

to its newness, a very thrilling part to many, 
when once past is past forever. The experi- 
ence in conversion, especially if the conversion 
is preceded by resistance, is often tinged with 
ecstacy. Those who have not learned that 
Christian development is not measured by feel- 
ing are often looking back to this wonderful 
time of conversion as the time of their largest 
Christian life. But it is not. Although the 
Christian's progress is often painfully slow 
3'et he is never again so small and so weak as 
he was on the day of his conversion. If cer- 
tain cases come to mind in* which this seems 
not to be true, ask whether regeneration 
has really taken place. It is more probable 
that many professing Christians have not ex- 
perienced regeneration than that the truly 
regenerate do not make progress in Christian 
life. In the midst of the ecstacy of conversions 
that take place in times of religious excite- 
ment the young Christian naturall}' attaches 
great importance to his feeling. But if regen- 
eration is really effected, he will soon find the 
germ of his new life to consist in an unobtru- 
sive, and at first perhaps an unrecognized, 
but in an abiding, purpose. This purpose, 
sometimes cold and dogged, is often the only 



~\ 



CHRISTIAN GROWTH. 3 1 

thing that remains when the tumult of the 
feelings has given place to quiet or even to 
apathy. If this purpose does not remain when 
the glory has passed by, the soul is upon the 
mountain peak alone. Jesus, as well as Moses 
and Elias, has gone. On the other hand, those 
who have not had this decided experience in 
conversion are frequently troubled because 
the}- have not had it. These also are meas- 
uring their Christian stature by feeling. Feel- 
ing has its proper place, but it may be left to 
take care of itself. It does not matter much 
how one feels, if his purpose is right. If the 
purpose is right and remains steady the feeling 
will be right in due time. 

Let us, then, try our experience concerning 
Christian growth by more appropriate tests. 
Comparing the knowledge of God that we had 
at the time of conversion with the knowledge 
of God that we have today, has not there been 
some growth in this respect ? At first God was 
not very real to us ; but we have often met 
him in prayer since then. We are more at 
home with his Spirit than we were at first. 
Many people have found it difficult to attain 
to a purely spiritual conception of God. Pos- 
sibly, in those first days, imagination presented 



32 CHRISTIAN GROWTH. 

a form, perhaps the form of a great man, which 
helped the mind to attain the true conception. 
But that form is unworthy of our present con- 
ception of God. We now better understand 
that it is possible for God to be spirit and yet 
to have personality. Indeed, some can under- 
stand the personality of God better because he 
is spirit. What an advance is this in the 
knowledge of God ! Simultaneously with this 
growth in the knowledge of God, faith has 
grown. At first, faith enabled us to ask for 
the gratification of our desires ; now, stronger 
faith enables us to ask God to control our de- 
sires. This growth in faith has promoted 
growth in prayer. If we do not pray more than 
formerly, we pray more acceptably and to greater 
purpose. We have also found a deeper and a 
more abiding peace. And is there not, in our 
lives, something more of the grace of Jesus ? 
When we examine ourselves in this w r ay we 
are ashamed and we are rebuked. But this 
rebuke of conscience, however much we may 
feel that it is deserved, should not prevent us 
from seeing the little advance that has been 
made. There has been growth ; not so much 
as there ought to have been ; so little that we 
are ashamed to call attention to it. But, alone 



CHRISTIAN GROWTH. 33 

with God, with a little flush of joy relieving 
the sense of shame, each heart may acknowl- 
edge, "I am growing," "The Christian grows." 
That the Christian grows is further evident 
from the New Testament. There are numer- 
ous texts that teach Christian growth directly. 
Paul illustrates his experience in this regard 
by means of an oriental race. " Not that I 
have already obtained, or am already made 
perfect : but I press on, if so be that I may 
apprehend that for which also I was apprehend- 
ed by Christ Jesus. Brethren, I count not 
myself yet to have apprehended : but one 
thing I do, forgetting the things which are 
behind, and stretching forward to the things 
which are before, I press on toward the goal 
unto the prize of the high calling of God 
in Christ Jesus." Phil. 3, 12-14. In these 
races there was the race-course, the goal 
at the end, and a prize that was awarded to 
the winner when he reached the goal. Paul 
made the race-course illustrate the struggle of 
his life after that perfect righteousness that is 
by faith in Christ. This perfect righteousness 
he illustrates by the goal ; and he makes the 
prize represent the resurrection from the dead. 

Note. All quotations from the Bible are made from the Revised 
Version. 



34 CHRISTIAN GROWTH. 

He says that lie has not yet obtained the 
prize, the resurrection from the dead ; that he 
has not even reached the goal, perfect right- 
eousness ; but that he is pressing on. In the 
succeeding verses he exhorts his brethren also 
to press on, for the goal will not be reached 
until death. Other texts are just as explicit. 
" Putting away therefore all wickedness, and 
all guile, and hypocrisies, and envies, and all 
evil speakings, as newborn babes, long for the 
spiritual milk which is without guile, that ye 
may grow thereby unto salvation ; if ye have 
tasted that the Lord is gracious : unto whom 
coming, a living stone, rejected indeed of men, 
but with God elect, precious, ye also, as living 
stones, are built up a spiritual house, to be a 
holy priesthood, to offer up spiritual sacrifices, 
acceptable to God through Jesus Christ." i. Pet. 
2, 1-5. " But ye, beloved, building up your- 
selves on your most holy faith, praying in the 
Holy Spirit, keep yourselves in the love of 
God, looking for the mercy of our Lord Jesus 
Christ unto eternal life." Jude 20-21. " Be- 
loved, now are we children of God, and it is 
not yet made manifest what we shall be. We 
know that, if he shall be manifested, we shall 
be like him ; for we shall see him even as he 



CHRISTIAN GROWTH. 35 

is." I John 3, 2. " Every branch in me that 
beareth not fruit, he taketh it away : and every 
branch that beareth fruit, he cleanseth it, that 
it may bear more fruit." John 15, 2. " But 
grow in the grace and knowledge of our 
Lord and Savior Jesus Christ." 11 Pet. 3, 18. 
Besides these, all exhortations to Christians 
to live carefully and to become better, prove 
that the Christian grows. These show that 
Christians are not perfect; and also that they 
are expected to make progress toward perfec- 
tion. Notice, first, a few texts that show the 
imperfection of Christians. Peter refused to 
believe that Christ should suffer, and Jesus 
rebuked him for his unbelief. " But he 
turned, and said unto Peter, Get thee be- 
hind me, Satan : thou art a stumbling-block 
unto me : for thou mindest not the things 
of God, but the things of men." Mat. 16, 23. 
Peter was evidently lacking in spiritual dis- 
cernment ; and as his denial clearly shows he 
was lacking also in power to resist temptation. 
" And after a little while they that stood by 
came and said to Peter, Of a truth thou also 
art one of them ; for thy speech bewrayeth thee. 
Then began he to curse and to swear, I know 
not the man. And straightway the cock crew. 



36 CHRISTIAN GROWTH. 

And Peter remembered the word which Jesus 
had said, Before the cock crow, thou shalt 
deny me thrice. And he went out and wept 
bitterly." Mat. 26, 73-75. Yet Peter had been 
chosen by Jesus for an important work ; and 
subsequent history proves that he did that 
work nobly. Peter's Christian growth is very 
noticeable. Paul's testimony has already been 
given in the quotation just made from Philip- 
pians. His consciousness of personal imper- 
fection is further revealed by his words in Ro- 
mans 7,22-23, " For I delight in the law of God 
after the inward man : but I see a different law 
in my members, warring against the law of my 
mind and bringing me into captivity under the 
law of sin which is in my members." Paul pro- 
ceeds in the following chapter to show how 
the Christian is to escape from the condition 
that is described in this chapter ; but he plainly 
declares that he himself has not yet escaped. 
He is waiting for the redemption of the body. 
" For we know that the whole creation groan- 
eth and travaileth in pain together until now. 
And not only so, but ourselves also, which 
have the first fruits of the Spirit, even we our- 
selves groan within ourselves, waiting for our 
adoption, to wit, the redemption of our body." 



~\ 



CHRISTIAN GROWTH. 37 

Rom. 8, 22-23. James confesses his imperfec- 
tion and that of all Christians. " For in many 
things we all stumble. If any stumbleth not 
in word, the same is a perfect man, able to 
bridle the whole body also." James 3, 2. John 
makes a like confession. " If we say that we 
have no sin, we deceive ourselves, and the truth 
is not in us. If we confess our sins, he is faith- 
ful and righteous to forgive us our sins, and to 
cleanse us from all unrighteousness. If we 
say that we have not sinned, we make him a 
liar, and his word is not in us." 1 John 1, 8-10. 
Consider next, three exhortations, out of 
many that might be cited, showing that Chris- 
tians are expected to grow. " Watch and pray, 
that } r e enter not into temptation : the spirit 
indeed is willing, but the flesh is weak." Mat. 
26, 41. " And I, brethren, could not speak 
unto you as unto spiritual, but as unto carnal, 
as unto babes in Christ. I fed you with milk, 
not with meat ; for ye were not yet able to bear 
it : nay, not even now are ye able ; for ye are 
yet carnal : for whereas there is among you 
jealousy and strife, are ye not carnal, and 
walk after the manner of men ?" 1 Cor. 3, 1-3. 
" Therefore let us also, seeing we are com- 
passed about with so great a cloud of witnesses, 



38 CHRISTIAN GROWTH. 

lay aside every weight, and the sin which doth 
so easily beset us, and let ns rnn with patience 
the race that is set before ns, looking nnto 
Jesns the anthor and perfecter of onr faith. " 
Heb. 12, 1-2. Besides snch texts, the whole 
scripture doctrine of sanctification proves that 
the Christian grows. " For this is the will of 
God, even your sanctification, that ye ab- 
stain from fornication ; that each one of you 
know how to possess himself of his own vessel 
in sanctification and honor." 1 Thes. 4, 3-4. 
Sanctification, therefore, is not a condition of 
perfect holiness ; but it is a process of self-mas- 
tery. This is further evident from the fact 
that the Thessalonian Christians were not yet 
wholly sanctified. " And the God of peace him- 
self sanctify you wholly." 1 Thes. 5, 23. 
Sanctification, or the process of becoming holy, 
was not yet complete with these Christians. 
Paul also exhorted the Corinthian Christians 
to make perfect their holiness. u Having there- 
fore these promises, beloved, let us cleanse our- 
selves from all defilement of flesh and spirit, 
perfecting holiness in the fear of God." 11 Cor. 
7, 1. The New Testament clearly teaches that 
a Christian is not a perfect, but a perfecting 
being. He is born of God : he must grow up 
into Godliness. 



-\ 



CHRISTIAN GROWTH. 39 

Beyond the mere fact of Christian growth, 
we may also learn something concerning the 
manner and means by which this growth is 
accomplished. 

Concerning the manner of Christian growth, 
notice first, that it is gradual. It requires time. 
In the nature of things growth can proceed at 
only a certain rate. Every particle that tends 
to build up the growing body must have time 
to be wrought into the organism of that body. 
The Christian must have time to make use of 
all helps ; and ,by practical experience to weave 
the teachings of the Bible into his character. 
This is the reason why time — the passing mo- 
ments of life — is given. The primary object 
of these years of life is not to afford oppor- 
tunity for buying, or for selling, or for getting 
gain, or even for securing intellectual develop- 
ment ; but the primary object of these years 
of life is to furnish opportunity for the develop- 
ment of character. Let every day afford time 
for establishing in the soul some principle of 
godliness, and every evening will witness the 
Christian's growth. 

Gradual growth further implies development 
by minute increments. Size, in growing 
bodies, is attained by manifold divisions of pro- 



4-0 CHRISTIAN GROWTH. 

toplasmic cells. One cell becomes two ; the 
two become four ; and so forth indefinitely. 
There is a true evolution, an unfolding of a 
larger life from a germinal beginning. But the 
additions by which the size is increased are so 
exceedingly small that thousands of such ad- 
ditions are made before the eye discerns any 
increase in the size of the growing body. This 
is characteristic of all growth. We should ex- 
pect it to be true of Christian growth ; and so 
it proves to be. The Christian grows very 
slowly through all his life. His growth is 
gradual. Paul brings this invisible process 
into view b} T means of an illustration. " Christ 
Jesus himself being the chief corner stone ; in 
whom each several building, fitly framed to- 
gether, groweth into a holy temple in the 
Lord." Eph. 2, 20-21. As brick is added to 
brick, and as timber is added to timber, and as 
nail after nail is driven, each several part con- 
tributing to the perfection of the building until 
the structure is complete, so in the formation 
of Christian character, grace is added to grace 
until the perfect day. 

Christian growth is also spontaneous. The 
term is sufficiently exact, for when we say a 
tree grows spontaneously, we mean naturally, 



a 



CHRISTIAN GROWTH. 4 1 

that is, without human compulsion. The 
Christian grows as the tree grows, as the lilies 
grow, as a boy grows ; not by forcing himself 
to grow, but because God is at work in him. 
A Christian cannot grow by trying to grow ; 
but he w T ill grow if he does not resist God. 

This brings us to the means of Christian 
growth. And to God as the primary and es- 
sential means. Every thing that grows is 
made to grow b}^ the power of God. A tree 
grows because of the forces of life that are a 
part of it, and without which, as such a part, 
the tree would not be a tree. But these forces 
of life in the tree operate under the hand of 
God. The tree has nothing to do with its 
growth. The forces in it are working inde- 
pendently of it. They are at work upon it 
building a tree because God so orders. As we 
come to higher forms of life the analogy is still 
seen though other forces are found working. 
In animals there is mind as well as matter. 
Matter is always passive ; mind is active. 
Animals may resist the work of the forces that 
promote their growth, and so the} 7 may arrest 
growth and be dwarfed. Or they may drive 
these' forces entirely away and so may commit 
suicide. On the other hand, they may assist 



42 CHRISTIAN GROWTH. 

the forces of life by putting themselves more 
fully into the hands of these silent builders. 
Instead of refusing to eat they may seek food. 
The tree unconsciously reaches out, by its in- 
numerable roots and branches, and brings all 
food to itself. The animal has a set of forces 
working in him which moves him from place 
to place to find the material needed for his 
growth. This set of forces we call instinct. 
But this also is from God. In man we find 
forces of life in the presence of which we are 
reverent. We are conscious of the operation 
of these forces within us, and we are conscious 
that they are not working under our direction. 
" Which of you by taking thought can add a 
cubit to his stature ?" We can only learn the 
conditions under which these forces work best, 
and then seek to promote those conditions. 
God has made laws for the body ; men must 
conform to them or the body is dwarfed or dies. 
So men must conform to the laws of mind or 
they never reach their greatest mental power. 
So also men must find out and obey the laws 
of spiritual development or there will be but 
little growth in the Christian life. This spirit 
of conformity allows God to work his will in 
the soul. The work is his ; men permit it. 



-\ 



CHRISTIAN GROWTH. 43 

" Now the God of peace, who brought again 
from the dead the great shepherd of the sheep 
with the blood of the eternal covenant, even 
our Lord Jesus, make you perfect in every 
good thing to do his will, working in us that 
which is well-pleasing in his sight, through 
Jesus Christ ; to whom be the glory for ever 
and ever. Amen." Heb. 13, 20-21. 

But this permission is not mere passivity. 
It is the complement of God's work. It is 
Christian activity. This is the secondary 
means of Christian growth. This activity must 
be exercised along the line of the revelation of 
God's will. There must, therefore, be careful 
study of God's word. Jesus says that he is 
blessed who hears and keeps God's word. " But 
he said, Yea rather, blessed are they that 
hear the word of God, and keep it." Luke 11, 
28. The Christian must hold fast to Jesus, 
the Head of the church and the source of life. 
" Let no man rob you of your prize by a vol- 
untary humility and worshipping of the angels, 
dwelling in the things which he hath seen, 
vainly puffed up by his fleshly mind, and not 
holding fast the Head, from whom all the 
bod} T , being supplied and knit together through 
the joints and bands, increaseth with the in- 



44 CHRISTIAN GROWTH. 

crease of God." Col. 2, 18-19. The Christian 
should have faith that Jesus will assist him in 
overcoming his evil nature. " And he hath 
said unto me, My grace is sufficient for thee : 
for my power is made perfect in weakness. 
Most gladly therefore will I rather glory in 
my weaknesses, that the strength of Christ 
may rest upon me." 11 Cor. 12, 9. The 
Christian should make suitable use of the ser- 
vices and ordinances of the church. " And he 
gave some to be apostles ; and some, prophets ; 
and some, evangelists ; and some, pastors and 
teachers ; for the perfecting of the- saints, unto 
the work of ministering, unto the building up 
of the body of Christ : till we all attain unto 
the unity of the faith, and of the knowledge of 
the Son of God, unto a fullgrown man, unto 
the measure of the stature of the fulness of 
Christ." Eph. 4, 11-13. He who gives him- 
self to these things will be absorbed in love for 
God and for men ; and therefore, he will be so 
absorbed in the spiritual work of the church 
that he will have neither time nor need to 
worry about himself or to fear that he is not 
growing. 

This consideration of the doctrine of Chris- 
tian growth leads us to some conclusions of a 



-\ 



CHRISTIAN GROWTH. 45 

very practical nature. In the first place, no 
Christian is perfect in this life. Paul was not. 
Peter was not. John was not. Certainly, then, 
no one less favored has been perfect. The 
Christian longs for perfection. Let him not 
confound this great desire with the perfect 
state. Let him not confound his consciousness 
of present salvation through the merit of Jesus, 
with personal perfection. His justification is 
complete, even in the midst of his moral fail- 
ures, because of his faith in Jesus. His sancti- 
fication is going on as he grows in grace and 
in the knowledge of Jesus. Paul ran his course 
without slacking his pace till he reached the 
goal at the end of life. Run on. Do not lull 
your spirit into repose by the self-deception of 
which John speaks. " If we say that we have 
no sin, we deceive ourselves, and the truth is 
not in us. If we confess our sins, he is faith- 
ful and righteous to forgive us our sins, and to 
cleanse us from all unrighteousness. If we 
say that we have not sinned, we make him a 
liar, and his word is not in us." 1 John 1, 8-10. 
But, in the second place, this doctrine teaches 
us that it is unjust and unkind to expect of 
Christians more than God requires of them. 
How many young servants of Jesus have been 



46 CHRISTIAN GROWTH. 

early discouraged by the ready rebuke of their 
older brethren in the church. Do not strike, 
because it creeps upon the floor, the little child 
that has not yet learned to walk ! Let our 
young Christians feel the warmth of our love 
and the encouragement of our commendation. 
Do not even older Christians become discour- 
aged ? Yet no one should discourage another 
nor be himself discouraged. The Christian 
grows. Every Christian grows. Compare the 
past and the present. Be encouraged, if only 
a little. There is a little growth. There will 
be more, and if you will it may be more rapid. 

So we conclude, in the last place, that if by 
neglect of the church, which is the body of 
Christ who is its head ; and if by the neglect 
of the Word of God, the Christian's growth is 
slow and unsteady and not symmetrical, he is 
to blame, for he resists God's work by refusing 
to do his part. And if his growth is stunted 
by walking in the way of sinners and by sitting 
in the seat of the scornful, even if he attend 
also to the appointed means of growth, he is 
to blame for his disgraceful deformity. He 
resists God. 

Let us learn the secret of a quiet, steady, 
joyful Christian life. The secret is love. God's 



-\ 



CHRISTIAN GROWTH. 47 

might} 7 love has absorbed the Christian, and 
has filled him with its own magnetic power. 
Self is forgotten in the transport of the Savior's 
presence, and in the inspiration of reconciling 
the disobedient world to him. Absorbed in 
love and in its ministries, the Christian, breath- 
ing deep his native air, is transforming into 
the image of the Son of God. 



CHAPTER I . 

REGENERATION. 

Regeneration is a figurative term. Genera- 
tion comes at the beginning of life ; and ex- 
actly speaking, it can come but once for any 
creature. A re-generation must be a change 
in a being that already has an existence. But 
this does not make the Christian life less a 
reality nor does it make its beginning less 
definite. Regeneration stands as really at the 
beginning of the Christian life as does genera- 
tion stand at the beginning of physical life. 
In this case, however, the new life is not 
another creature, but a renewed creature. In 
regeneration the wicked man's soul does not 
go out of his body that a new soul may come 
in ; but the wicked soul receives a new and a 
nobler impulse from the Holy Spirit. In be- 
coming a Christian one does not lose his old 
personality or his identity. He still retains 
his distinguishing modes of thought and of 
action, and finds that these still tend to assert 
themselves. Where they are evil they must 



-\ 



REGENERATION. 49 

be overcome. Regeneration, considered in re- 
spect to God's part of the work, consists in 
giving the sonl a desire for godliness, and in 
strengthening the will. Considered in respect 
to man's part of the work, it is conversion, a 
change of purpose. Therefore there is nothing 
added to the sonl. It is changed at the center 
of personality. The transformation of the 
whole sonl and of the life follows gradually. 

Regeneration is a change in the soul by 
means of which man is brought into continued 
sympathy with God. It is accomplished by 
God who secures the co-operation of man. And 
it must be experienced by every one who es- 
capes the pain of God's continued displeasure. 

Regeneration is a change in the soul. 

The fact that regeneration is a spiritual 
change leads us to expect spiritual results when 
the change takes place. Physical effects will 
often follow as the result of the action of the 
soul under its new purpose, and by a distinct 
assertion of the supremacy of the renewed soul 
over the body. That God could, at the time 
when the soul is renewed in its purpose, also 
change certain physical appetites and passions 
may not be doubted ; but that he does this, if 
he ever does it, is the exception and not the 



50 CHRISTIAN GROWTH. 

rule. God deals with most men as he dealt 
with Paul ; giving grace to overcome, not re- 
moving the "thorn in the flesh." 

The change is spiritual. "That which is born 
of the Spirit is spirit." The drunkard's spirit is 
changed, and the abused body must be guarded 
until, by physiological law, the old appetite is 
brought under control. This does not make the 
change less real but more certain. The soul is 
the reality of human existence. It will have 
the supremacy. The real forces are spiritual. 
God rectifies these. It is with these that re- 
generation deals. "Jesus answered, Verily , 
verily, I say unto thee, Except a man be born 
of water and the Spirit, he cannot enter into 
the kingdom of God. That which is born of 
the flesh is flesh ; and that which is born of 
the Spirit is spirit." John 3,5-6. " But unto 
us God revealed them through the Spirit : for 
the Spirit searcheth all things, yea, the deep 
things of God. For who among men knoweth 
the things of a man, save the spirit of the man, 
which is in him ? even so the things of God 
none knoweth, save the Spirit of God. But we 
received, not the spirit of the world, but the 
spirit which is of God ; that we might know 
the things that are freely given to us by God." 
1 Cor. 2, 10-12. 



REGENERATION. 5 1 

This change is mysterious. Perhaps no 
more so however than changes in other forms 
of life. Life itself is a mystery. Even physi- 
cal life, up to the present time, has eluded the 
keenest scientific investigation. This may not 
always be so. 

Christ does not anywhere teach that men 
should not seek to understand the laws by 
which the soul is born again. These laws, 
like those that govern the winds, are mysteri- 
ous. But the action of the wind is not so 
mysterious now as it was in the time when 
Jesus referred Nicodemus to it as an illustra- 
tion of the mysterious nature of regenera- 
tion. The winds are well under the eye of the 
civilized world today. Likewise the mystery 
of regeneration may yet be better understood. 
The winds are not less wonderful because their 
circuits are better known. And so regenera- 
tion, even though its mysteries were all known, 
is the all-important fact of human life. The 
truth, though often simpler, is always safer 
than the mystery with which our ignorance 
surrounds it. Mystery may make men stare, 
but truth commands them. We need not 
hesitate to search out the truths that lie hidden 
in the mystery of regeneration. And when we 
have found out some of them we shall probably 



52 CHRISTIAN GROWTH. 

be less superstitious but more reverent and 
more earnest. 

At present we know more of the results of 
regeneration than we do of the process. The 
results show that the change is fundamental. 
So fundamental, indeed, as to make the regen- 
erate person a new creature. " Wherefore if 
any man is in Christ, he is a new creature : 
the old things .are passed away ; behold, they 
are become new." II Cor. 5, 17. "But ye did 
not so learn Christ; if so be ... . that ye be 
renewed in the spirit of your mind, and put on 
the new man, which after God hath been 
created in righteousness and holiness of truth." 
Eph. 4, 20-24. 

The regenerate person is spoken of as alive 
from the dead. " Verily, verily, I say unto 
you, He that heareth my word, and believeth 
him that sent me, hath eternal life, and cometh 
not into judgment, but hath passed out of 
death into life." John 5, 24. "But present 
yourselves unto God, as alive from the dead." 
Rom. 6, 13. Of course this language is figur- 
ative. The word dead refers primarily to a 
condition of body. Then it is transferred to 
the soul, and in its use here it is expected 
to correspond, in certain but not in all partic- 



REGENERATION. 53 

ulars, to the literal use. The dead body is 
wholl} 7 insensible. The dead soul is still pos- 
sessed of its power to think and to feel. There 
is, however, a partial resemblance. The dead, 
soul is insensible to God, its true life. By re- 
generation the sensibilities of the soul are 
aroused to know God ; and the soul comes into 
vital relations to him. The soul was dead and 
is brought to life. The change is fundamental. 

The unregenerate soul is bondservant to 
Satan. By means of regeneration it is set free 
and becomes the voluntary servant of God. 
" But thanks be to God, that, whereas ye were 
servants of sin, ye became obedient from the 
heart to that form of teaching whereunto ye 
were delivered." Rom. 6, 17. " As free, and 
not using your freedom for a cloak of wicked- 
ness, but as bondservants of God." 1 Pet. 2, 16. 
The service of Satan is hard ; and it so de- 
grades the soul as to render it unfit for Heaven. 
Would it not be more miserable in Heaven 
than in Hell? The service of God brings 
every power and sensibility to its highest per- 
fection, and strengthens the will by the volun- 
tary nature of the service. There could not 
be a change more fundamental than this. 

This change is not always manifest at first, 



54 CHRISTIAN GROWTH. 

but the servant becomes like his master. The 
servant of God will soon show that he is, in a 
degree, a partaker of the divine nature. "But 
we all, with unveiled face reflecting as a mirror 
the glory of the Lord, are transformed into the 
same image^from glory to glory, even as from 
the Lord the Spirit." n Cor. 3, 18. " For 
they verily for a few days chastened us as 
seemed good to them ; but he for our profit, 
that we may be partakers of his holiness. " 
Heb. 12, 10. " Beloved, now are we children of 
God, and it is not yet made manifest what we 
shall be. We know that, if he shall be mani- 
fested, we shall be like him ; for we shall see 
him even as he is." 1 John 3,2. The soul be- 
comes righteous as it is influenced by these 
divine manifestations. It will be perfect in the 
end. The change that is the point of de- 
parture from the service of sin to such a life as 
this must be fundamental. 

By means of this change the soul is brought 
into continued sympathy with God. 

The regenerate soul, according to its capac- 
ity and knowledge, endures whatever God en- 
dures. There is fellowship of suffering and of 
joy. " God so loved the world that he gave 
his only begotten Son." So the regenerate 



REGENERATION. 55 

soul loves the world. There is fellowship of 
love for the dead in sin. Love is the atmos- 
phere in which God and his Son and Christians 
live. " Jesus answered and said unto him, If 
a man love me, he will keep my word ; and my 
Father will love him, and we will come unto 
him, and make our abode with him." John 
14, 23. This condition is very different from 
that of the soul before it cared for God, or for 
Jesus, or for the souls of men. 

Moreover, the sympathy that has taken the 
place of that awful estrangement is of the 
closest type. Christians are called sons and 
heirs of God. " But as many as received him, 
to them gave he the right to become children 
of God, even to them that believe on his name." 
John 1,12. " For as many as are led by the 
Spirit of God, these are sons of God. For 
ye received not the spirit of bondage again 
unto fear ; but ye received the spirit of adop- 
tion, whereby we cry, Abba, Father. The 
Spirit himself beareth witness with our spirit, 
that we are children of God : and if children, 
then heirs ; heirs of God, and jointheirs with 
Christ ; if so be that we suffer with him that 
we may be also glorified with him." Rom. 8, 
14-17. " Behold what manner of love the 



56 CHRISTIAN GROWTH. 

Father hath bestowed upon us, that we should 
be called children of God : and such we are." 1 
John 3, 1. 

The regenerate are also called the first- 
fruits for God. " Of his own will he brought us 
forth by the word of truth, that we should be 
a kind of firstfruits of his creatures." James 
1, 18. " These were purchased from among 
men, to be the firstfruits unto God and unto 
the lamb." Rev. 14, 4. The redeemed are 
God's delight. He is their loving Father, car- 
ing for them constantly, and making of those 
who love him one great family. The condi- 
tion of brotherhood in this family is primarily 
a condition of sympathy with God. It assures 
salvation, everlasting life and Heaven. It is 
all these ; and the soul needs only to live on 
in this state forever to have all the promises of 
Jesus fulfilled in itself. 

The soul that has come into this sympathy 
with God will continue in it forever. This is 
everlasting life. The soul is born of incorrupt- 
ible seed, to an incorruptible inheritance, and 
to eternal life. " For God so loved the world, 
that he gave his only begotten Son, that who- 
soever believeth on him should not perish, but 
have eternal life." John 3, 16. " Blessed be 
the God and Father of our Lord Jesus Christ, 



"X 



REGENERATION. 57 

who according to his great mercy begat us 
again unto a living hope by the resurrection 
of Jesus Christ from the dead, unto an inherit- 
ance incorruptible, and undefiled, and that 
fadeth not away, reserved in heaven for you, 
who by the power of God are guarded through 
faith unto a salvation ready to be revealed in 
the last time." 1 Pet. 1, 3-5. See also v. 23. 
He who has really come into this condition 
of rest and joy will never leave it permanently. 
His sj^mpathy with God will hold him, and he 
is kept by the power of God. " My sheep hear 
my voice, and I know them, and they follow 
me : and I give unto them eternal life ; and 
they shall never perish, and no one shall snatch 
them out of my hand. My Father, which hath 
given them unto me, is greater than all ; and 
no one is able to snatch them out of the 
Father's hand." John 10, 27-29. See also 17, 
11-12. Jude 1. 

To this doctrine there is the possible excep- 
tion of the unpardonable sin. " For if we sin 
wilfully after that we have received the knowl- 
edge of the truth, there remaineth no more a 
sacrifice for sins, but a certain fearful expecta- 
tion of judgment, and a fierceness of fire which 
shall devour the adversaries." Heb. 10, 26-27. 



58 CHRISTIAN GROWTH. 

It is not easy, however, to separate bosom 
friends. David and Jonathan were knit to- 
gether. Rnth and Naomi wonld not be parted. 
There is snch a thing as spiritual affinity. 
Death may separate kindred spirits, but they 
will find each other. God not only can be 
found, but also he cannot be escaped. He is 
over all, everywhere, always. By him all 
things have their being. To escape him is im- 
possible. To be out of sympathy with him is 
death. To be in sympathy with him is to be 
alive and happy, always, everywhere. So much 
does regeneration accomplish for men. 

Regeneration is itself accomplished by God 
who secures the co-operation of man. 

God the Father begins the work ; or, if re- 
generation is instantaneous, then he begins the 
preparation of the soul for it. " No man can 
come to me, except the Father which sent me 
draw him." John 6, 44. This work could not 
begin with man any more than there can be 
spontaneous generation. There cannot be a 
living being without a progenitor. That which 
is born must have been born of that which had 
existence before it. Whatever the influence 
is that turns the soul toward him, that God 
has sent. It is God taking the initiative. 



-\ 



REGENERATION. 59 

This is purely and wholly a work of mercy 
and of grace. " So then it is not of him that 
willeth, nor of him that runneth, but of God 
that hath mercy." Rom. 9, 16. God was not 
under any obligation to redeem men. If they 
were not responsible for their sin, there might 
be some moral compulsion in response to 
which he must provide a way of salvation. 
But men are wilful sinners. " For as ye pre- 
sented your members as servants to unclean- 
ness and to iniquity unto Iniquity, even so now 
present your members as servants to righteous- 
ness unto sanctification." Rom. 6, 19. There- 
fore, the regenerate soul is " Born .... not of 
the will of man, but of God." John 1,13. 

While this work originates with God, the 
Father, it is made possible by the work of the 
Son, Jesus, who revealed the nature and the 
will of the Father. God had revealed himself 
to men before, as they had been able to com- 
prehend him. Finally, after years of prepara- 
tion, he gave a fuller revelation of himself. 
Heretofore his spiritual nature had been too 
subtle for the comprehension of the race ; but 
when Jesus came with his fuller revelation he 
found a people that had long been preparing 
to understand it. God chose to reveal himself 



60 CHRISTIAN GROWTH. 

more fully to men by means of Jesus Christ. 

And in no other way is this revelation made 
with sufficient certainty. Nature supplements 
the Bible ; but nature alone is not sufficient. 
Or, looking from another point of view, the 
Bible is as much a phenomenon of nature as is 
the ocean. What is it here for ? Jesus Christ 
is a phenomenon to be explained. Whence is 
he ? What is his place among all else that is ? 
If the ocean reveals God, why may not Jesus 
also reveal God ? From the unresponsive ocean 
we must reason back to God. Why may not 
the intelligent Jesus reveal God to intelligent 
men better than can the insentient ocean ? If 
the ocean knew and could speak, surely its re- 
sponses would be helpful. Moreover, it is not 
probable that the highest revelation of God 
would come through the lowest form of crea- 
tion. It is reasonable to suppose that men will 
find out more about God by means of Jesus 
Christ than they can find out concerning him 
by a study of the material universe. 

Jesus came to show that the lessons of nature 
and of earlier centuries were primary and rudi- 
mentary, and to usher in the next lesson series 
of the great educational system through which 
God is reclaiming man. Jesus, therefore, as 



-\ 



REGENERATION. 6 1 

the fullest revelation of God, is called the 
Word and the Truth. His word is called the 
word of truth. " And the Word became flesh, 
and dwelt among us." John i, 14. "Jesus 
saith unto him, I am the way, and the truth, 
and the life : no one cometh unto the Father, 
but by me." 14, 6. "Of his own will he 
brought us forth by the word of truth." James 
1, 18. This is the agency through which God 
communicates with men. Jesus was a living 
teacher of the nature and of the will of God. 
And, furthermore, by his incarnation, life, 
suffering and death, he took the sinner's place 
before God and made full satisfaction for sin 
upon condition of repentance and faith on the 
sinner's part. " The Son of man came not to 
be ministered unto, but to minister, and to give 
his life a ransom for many." Mat. 20, 28. 
" Christ redeemed us from the curse of the law, 
having become a curse for us." Gal. 3, 13. 
See also Rom. 3, 22-26. 5, 8. Col. 1, 19 seq. 
Heb. 9. 

Since the earthly mission of Jesus has been 
finished, the Holy Spirit has been here to en- 
lighten the minds of men as they study the 
records of the life and teaching of Jesus. We 
are dependent for our knowledge of God's will, 



62 CHRISTIAN GROWTH. 

not upon the Bible alone, nor upon the Holy 
Spirit alone, but upon the Bible studied with 
the illumination of the Holy Spirit upon the 
soul. It is profitable to study the Bible with 
the critical spirit, but the divine truth that it 
contains will not necessarily be understood by 
such a study. The Holy Spirit reveals the 
truth of the New Testament to the student. 
This may not be anything unusual. Students 
have long known that he who seeks to under- 
stand what his author has written must enter 
into his author's spirit. This may be the same 
principle, only with the difference that the 
author here is God ; and that his spirit is more 
potent and is more active than can be the case 
with any human author. He is with and in 
every Christian reader, and will interpret. 
" And I will pray the Father, and he shall give 
you another Comforter, that he may be with 
you forever, even the Spirit of truth : whom 
the world cannot receive ; for it beholdeth him 
not, neither knoweth him : ye know him ; for 
he abideth with you, and shall be in you." 
John 14, 16-17. " But the Comforter, even the 
Holy Spirit, whom the Father will send in my 
name, he shall teach you all things, and bring 
to your remembrance all that I said unto you." 
John 14, 26. See also 15, 26. Acts 2, 33. 



-\ 



REGENERATION. 63 

These texts have reference primarily to the 
apostles yet the method of the Spirit as here 
revealed is probably the same as that pursued 
with all men. He brings the soul and the 
truth into such relations to each other that the 
soul is born again and perpetually sustained 
by the truth. The difference between the work 
that he did for the apostles and that which he 
does for other men is, perhaps, only such a dif- 
ference as lies in the different circumstances 
of the truth at different times. The Spirit re- 
minded the apostles of what they had seen and 
heard. He assists other men in the interpre- 
tation of what the apostles, thus inspired, wrote. 
And in this way he is, for all those who will 
be enlightened by him, a renewing power. 
" But when the kindness of God our Savior, 
and his love toward man, appeared, not by 
works done in righteousness, which we did 
ourselves, but according to his mercy he saved 
us, through the washing of regeneration and 
renewing of the Holy Ghost." Titus 3, 4-5. 
Where, without the enlightenment of the Holy 
Spirit, certain only half intelligible incidents 
appeared, by his influence great and inspiring 
truths begin to be revealed. These truths are 
made to appeal to the student. They become 



64 CHRISTIAN GROWTH. 

to him so sure, so beautiful, so strong, that he 
gives his heart and yields his will. Thus the 
work is God's. The Father begins it. The 
Son made it possible by the revelation of the 
truth. And the Holy Spirit renews the soul 
by means of the revealed truth. 

But man must co-operate with God. The re- 
sult of regeneration is sympathy. This means 
reciprocity. God loves ; but unless man loves 
in return, there is no sympathy. God calls, 
man must respond if there is to be sympathy 
between God and man. Every one who is 
born again must receive Jesus by faith. "But 
as many as received him, to them gave he the 
right to become children of God, even to them 
that believe on his name." John i, 12. "He 
that believeth on him is not judged : he that 
believeth not hath been judged already, be- 
cause he hath not believed on the name of the 
only begotten Son of God." John 3, 18. 

Accompanying the exercise of faith in Jesus 
there will be repentance. When one comes to 
yield he will realize that all his excuses for 
not accepting Jesus have been born of his sinful 
nature. He will therefore repent. " Brethren, 
what shall we do ? And Peter said unto them, 
Repent ye, and be baptized every one of you." 
Acts 2, 37-38. 



-\ 



REGENERATION. 65 

The actual acceptance of Jesus by repentance 
and faith should be made manifest at once by 
baptism. This ordinance is very closely, if not 
inseparably, associated with regeneration. "He 
that believeth and is baptized shall be saved ; 
but he that disbelieveth shall be condemned. " 
Mark 16, 16. " Then answered Peter, Can 
any man forbid the water, that these should 
not be baptized, which have received the Holy 
Ghost as well as we? And he commanded 
them to be baptized in the name of Jesus 
Christ." Acts 10, 47-48. See also 16, 30-33. 
John 3, 5. 1 Pet. 3, 20-21 ; and others. 

Regeneration, then, is brought about, first 
by God's call to man ; and then by man's re- 
sponse in repentance and faith; and baptism 
should follow at once. When this condition is 
reached it is found to be something more than 
philosophy and something more than science. 
Both philosophy and science may be involved 
in it ; but it is religion which is as unique and 
quite as trustworthy in its place as philosophy 
and science are in their places. Religion dares 
what philosophy does not dare. It sometimes 
insists upon that at which science laughs. But 
as science becomes maturer it does not laugh 
so unadvisedly ; and as religion becomes more 



66 CHRISTIAN GROWTH. 

scientific in its method it appears to men who 
think, even though they do not know its secret 
power, less provocative of laughter. When 
this secret power is known, when men have 
experienced regeneration, then they cut away 
the scaffolding from the new house and are 
content to dwell in the house. It may be the 
duty of some men, as it is the privilege of all, 
to explain the philosophy of Christianity ; but 
the Christian does not need to do this for his 
own sake. His confidence is founded upon 
primary evidence, and he has now to deal with 
life. The world teeming with life is the 
Christian's field of action. 

Finally, regeneration must be experienced 
by every soul that escapes the pain of God's 
continued displeasure. 

The casual reader of the New Testament 
knows this to be taught there. John 3,3, and 
many similar passages, are explicit. " Verily, 
verily, I say unto thee, Except a man be born 
anew, he cannot see the kingdom of God." 

Knowing what we do about God and about 
men, we can easily see from the nature of the 
case that regeneration must be experienced 
by every soul that escapes the pain of God's 
continued displeasure. God must be con- 



REGENERATION. 6 J 

tinually displeased with all who are not in 
sympathy with himself, because he is always 
true and right. There is no other being who 
has all knowledge. There is no other who can 
sa} T , I am sure of the truth, beyond doubt. He 
who is not in sympathy with God, is not in 
sympathy with truth. He may be in sym- 
pathy with much that is true, and may have a 
love for certain phases of truth, but in the last 
analysis he is found to love his own will and 
his particular sin. He is true to the facts of 
philosophy, science and history, in so far as 
he can be true to them while not a Christian ; 
but he is not true to the religious nature that 
God gave him. He is not true in seeking to 
be wholly conformed to the will of God. He 
is therefore fundamentally untrue. With all 
his boast of truthfulness in scientific research 
he is liable to deceive himself at any point. 
The regenerate man, therefore, may be ex- 
pected to have a keener eye than the unregen- 
erate man for truth of every kind when he 
brings to the search for truth the same degree 
of intellectual power that the unregenerate 
man brings. And this is so because of the re- 
generate man's full surrender to the God of 
truth. Such a man is in full sympathy with 



68 CHRISTIAN GROWTH. 

truth even if it points the finger of condemna- 
tion at him. He has learned to repent ; and 
his love for God has taken the place of his 
pride. In this man God is pleased. 

It must now be asked whether or not unre- 
generate men are in sympathy with God. In 
the light of what Jesus taught the answer is 
evident. They are not. Shall we then throw 
out the evidence of Jesus ? By what law of 
science can such evidence be discarded ? It 
must not be discarded. The New Testament 
is the most important of all contributions to 
our .knowledge of God. He who is out of sym- 
pathy with God as he is revealed in the New Tes- 
tament is out of sympathy with him just where 
God most desires sympathy, and where alone 
true sympathy can exist, that is, in the personal 
experience of repentance, faith and love. Ac- 
cepting, then, the God of the New Testament 
as worthy of intelligent faith, we can see at a 
glance that when the soul is first called to con- 
sider the claim of God it finds itself out of 
sympathy with him. Even in the case of care- 
fully reared and sweet tempered children who 
have always been accustomed to prayer, and 
who have always tried to do right for Jesus' 
sake, there comes a period of gradual awaking 



REGENERATION. 69 

to the fact that except for the transforming 
power of the Holy Spirit they would not be in 
sympathy w r ith God. 

These two facts, God's perfect character and 
man's natural lack of sympathy with him be- 
cause of sin, make it certain that God is dis- 
pleased with all men whose natural bias to sin 
has not been rectified ; and his displeasure will 
continue until this bias is changed. It can be 
changed in only one way. The truth con- 
cerning God's nature and will must get be- 
fore the unregenerate man so clearly that he 
will realize his guilt before God. This truth 
must come to him from some good source out- 
side of himself, from some source better than 
himself, or he will not believe it. He must be 
sure that it comes ultimately from God. Noth- 
ing less than certainty that God's will concern- 
ing him is revealed from God will satisfy. 
Then, either the man must change his attitude 
toward God, or God must change his attitude 
toward the man. But God is truth. He can 
not change and still be true. The man must 
change. There is no other way. But the man 
will not change unless he repents of his sin. 
And God can never be pleased with a man who 
is not repentant for sin. The man must re- 



JO CHRISTIAN GROWTH. 

pent. There is no other way. So likewise, he 
mnst have faith and love. Without these he 
will not repent, and without these God cannot 
be pleased with him. There is no other way. 
But this is only the man ward side of regener- 
ation. The man may call it what he pleases. 
He may, possibly, be unconscious of the pro- 
cess through which he passed, knowing only 
the result ; but if he has come into this 
sympathy, he has been born again in this way. 

If God's displeasure rests continually upon 
every man who is not in sympathy with him, 
and if this sympathy can be secured only 
through regeneration, it follows that regener- 
ation must be experienced by every one who 
escapes the pain of God's continued dis- 
pleasure. 

The attempt has now been made to show 
that regeneration is a change in the soul by 
means of which man is brought into continued 
sympathy with God. That it is accomplished 
by God who secures the co-operation of man. 
And that it must be experienced by every one 
who escapes the pain of God's continued dis- 
pleasure. It remains only to remark that 
there can be no deeper hell than that of God's 
displeasure : there can be no higher heaven 
than that of sympathy with him. 



CHAPTER II. 

THE RELATION OF THE LAW AND THE GOSPEL. 

The ten commandments are among the first 
lessons that we ever learned. Our childish 
minds were impressed with the stern justice of 
the might}- God who wrote his laws with his 
finger upon tables of stone, and who then gave 
these tables of stone to Moses on the top of a 
mountain that smoked as if smitten by the 
lightning that flashed about its summit, while 
the thunder shook it to the very base where 
the trembling people stood in fear lest, coming 
too near, they should touch it and fall dead. 
No doubt such lessons, as first lessons, tend to 
develop a certain type of orthodoxy, unless 
indeed they cause an awful reaction into skep- 
ticism. But as every human life is the life of 
the race in miniature, it would be better to 
teach children as God taught the race, love 
first, then law when love had been abused, then 
love again when law had uttered its sentence 
of condemnation and had convinced the heart 
of sin. 



72 CHRISTIAN GROWTH. 

There are many Christians whose spirits are 
dwarfed, gnarled, and sonr, because " Thou 
shalt" and " Thou shalt not " have been the 
hard watch-words of their lives. Their the- 
ology has been : Do right. Do not cheat, nor 
steal, nor kill. Do right, and you will be 
right. A true theology teaches : Be right and 
you will do right. Do right and you will be 
right is the doctrine of obedience to law, of 
justification b} 7 works, instead of by faith. It 
is the religion of the Pharisees of Christ's 
day. It is the religion of the Jewish Law that 
had done its noble work and had come to its 
predicted end nineteen hundred years ago. 
The importance of a correct understanding of 
the relation of the Law T — the Mosaic and Le- 
vitical economy — and the Gospel is so great 
that the subject is considered here among a 
few of the most important essentials of 
Christian growth. 

The key to a correct understanding of the 
subject lies in the idea of progress. The Law 
preceded the Gospel, educationally as well as 
historically. If this is kept well in mind the 
fact that now claims our attention will be more 
readily understood. 

The Gospel did not destroy but fulfilled the 



THE LAW AND THE GOSPEL. 73 

Law. This distinction is not one of practical 
difference as to the final effect upon the con- 
tinued activity of the Law ; but it is rather a 
distinction regarding the manner in which the 
Law came into its inoperative condition. This 
distinction will become clearer as we proceed. 
The fact itself is proved, in the first place, 
from the nature and from the purpose of the 
Law. 

The nature of the Law is such as to render 
it inoperative after a certain time, because its 
specific work is done. It is not destroyed in 
any offensive sense. It still lives in the larger 
moral law of the world. If the word destroy 
is used in this connection it must be under- 
stood to refer to the honorable completion of 
the good work of a good law. The Law was 
not a failure. God did not make a mistake 
that obliged him to repeal the old law. Paul 
who speaks of the Law as destroyed, says : 
" So that the law is holy, and the command- 
ment holy, and righteous, and good." Rom. 
7, 12. Not only is the Law good; but, unless 
we limit the wisdom or goodness of God, it is 
the best possible. The claim is not that the 
Law is best for men now ; but that it was 
the best possible for men in that period of 



74 CHRISTIAN GROWTH. 

their development for which it was intended. 
Here, for example, is a child's primer. We 
will suppose it is the best possible primer. It 
is not, however, the best possible text book for 
a young man in the high school. 

This fitly represents the case of the Law in 
its present relations to men. The Law is 
radimental in its nature. It was intended to 
be operative during the childhood of the race. 
And as fast as men saw clearly enough to 
follow a higher law, God gave it. " But I 
say that so long as the heir is a child, he 
differeth nothing from a bondservant, though 
he is lord of all ; but is under guardians and 
stewards until the term appointed of the father. 
So we also, when we were children, were held 
in bondage under the rudiments of the world : 
but when the fulness of the time came, God 
sent forth his Son, born of a woman, born 
under the law." Gal. 4, 1-4. See also Col. 
2, 8-20. 

As the Law is rudimental, followed by a law 
more mature, so it is intermediate. The period 
in moral history that it filled is intermediate 
between Abraham and Christ. " What then 
is the law ? It was added because of trans- 
gressions, till the seed should come to whom 



~~\ 



THE LAW AND THE GOSPEL. 75 

the promise hath been made." Gal. 3, 19. 
" But before faith came, we were kept in 
ward tinder the law, shut up unto the faith 
which should afterwards be revealed. So that 
the law hath been our tutor to bring us unto 
Christ, that we might be justified by faith. 
But now that faith is come, we are no longer 
under a tutor." 23-25. 

The Law is also condemnatory. This is so 
because the Law is just, while man is sinful. 
God assumes the right to command, and to 
affix penalties for disobedience. The Law 
condemns all, because all have failed to obey. 
It appeals to the natural man, to man full of 
his self-will and sin. Man's justification is to 
be secured by perfect obedience. If he fails 
perfectly to obey he is in debt to the Law. 
" Yea, I testify again to every man that re- 
ceiveth circumcision, that he is a debtor to do 
the whole law." Gal. 5, 3. And he is under 
the curse of the Law. " For as many as are 
of the works of the law are under a curse." 
Gal. 3, 10. If he had obeyed he would have 
had life. " The law is not of faith ; but, He 
that doeth them shall live in them." v. 12. So 
the whole appeal is made to the carnal man, to 
man in his weakness, unchanged by regenera- 



j6 CHRISTIAN GROWTH. 

tion. The law is therefore carnal. " Who 
hath been made, not after the law of a carnal 
commandment, bnt after the power of an end- 
less life." Heb. 7, 16. This appeal to the 
carnal natnre was just ; but it left men under 
condemnation because they failed to keep the 
Law. Absolute obedience was required. Men 
never have fulfilled this requirement. The 
Law, therefore, brought all men under con- 
demnation. " Therefore, as through one man 
sin entered into the world, and death through 
sin ; and so death passed unto all men, for 
that all sinned." Rom. 5, 12. 

Thus the law enslaves men. It brings them 
into bondage until they pay the debt that has 
accumulated against them, the penalty of dis- 
obedience. This penalty can only be paid by 
obedience ; but obedience is now even more 
difficult than it was at first, because sin pre- 
disposes the soul to sin. Moreover, if men 
could begin anew and thenceforth could live 
perfect lives, they could not do more than be 
perfect. No surplus of goodness can be saved 
up to cancel past sin. The past debt of diso- 
bedience remains unpaid, and by no human 
possibility can it ever be paid. The Law, 
holy, righteous and good, by its very nature 



THE LAW AND THE GOSPEL. J J 

has been compelled to rivet the chains upon 
men because they are not holy, righteous or 
good. When the Law had done this its. work 
was done and it became inoperative. 

This conclusion is yet more clearly estab- 
lished from the purpose of the Law. Believ- 
ing the Law to be of God, and believing that 
God is wise and good, we conclude beforehand 
that this universal condemnation into which 
the Law has brought men is the very condition 
into which it was intended to bring them. 
This is the true conclusion. The purpose of 
the Law was not to justify men, but to con- 
vince of sin. " Justified by faith in Christ, 
and not by the works of the law : because by 
the works of the law shall no flesh be justified.'' 
Gal. 2, 1 6. Even very wicked men are self- 
righteous. God can not develop a perfect 
moral being from a Pharisee until he first con- 
vinces the Pharisee that, with all his self- 
righteousness, he is a lost sinner, under the 
condemnation of the very law that he professes 
to keep so perfectly. The Law showed men 
that they were imperfect. It also brought 
much latent sin to light, and it left man with- 
out excuse when God imputed sin to him. 
" Now we know that what things soever the 



-j8 CHRISTIAN GROWTH. 

law saith, it speaketh to them that are under 
the law ; that every mouth may be stopped, 
and all the world may be brought under the 
judgment of God." Rom. 3, 19. See also 4, 
15- 5> !3, 20. 7, 7-16. 

It was the purpose of the Law to bring men 
to this sense of their sin and ruin and conse- 
quent need, that they might welcome Jesus. 
This was the Law's last duty. It completed 
its work in Christ, the Messiah, whom it long 
foretold. "For Christ is the end of the law 
unto righteousness to every one that believeth." 
Rom. 10, 4. As this purpose is so definitely 
stated, and as it is so easily understood, we 
can see clearly that the Law, while it became 
inoperative, was yet not destroyed, but re- 
mained a dark background upon which, ex- 
plaining and fulfilling it, the morning of the 
Christian era most gloriously dawned. 

There are many texts that seem to set aside 
or to supersede the Law. A careful considera- 
tion of these, however, will prove them not to 
be inconsistent with the fact that the Law was 
not destroyed but that it was fulfilled by the 
Gospel. 

Some of these texts refer to the ceremonial 
law. Peter's vision, recorded in the tenth and 



■~\ 



THE LAW AND THE GOSPEL. 79 

eleventh chapters of Acts, clearly sets aside 
the ceremonial law of the clean and unclean. 
" Now on the morrow, as they were on their 
jonrney, and drew nigh nnto the city, Peter 
went np upon the housetop to pray, about the 
sixth hour : and he became hungry, and de- 
sired to eat : but while they made ready, he 
fell into a trance ; and he beholdeth the heaven 
opened, and a certain vessel descending, as it 
were a great sheet, let down by four corners 
upon the earth : wherein were all manner of 
fourfooted beasts and creeping things of the 
earth and fowls of the heaven. And there 
came a voice to him, Rise, Peter; kill and eat. 
But Peter said, Not so, Lord ; for I have never 
eaten anything that is common and unclean. 
And a voice came unto him again the second 
time, What God hath cleansed, make not thou 
common." Acts 10, 9-15. 

In the seventh chapter of First Corinthians 
and elsewhere, circumcision is mentioned as no 
longer of any importance. " Circumcision is 
nothing, and uncircumcision is nothing ; but 
the keeping of the commandments of God." 
1 Cor. 7, 19. 

In the tenth chapter of First Corinthians 
Paul taught the Corinthian Christians that 



So CHRISTIAN GROWTH. 

they might eat meat offered to idols, were it 
not for the sake of some weak brother whose 
conscience had not yet been adjusted to the 
new order of things. " If one of them that be- 
lieve not biddeth you to a feast, and ye are 
disposed to go ; whatsoever is set before you, 
eat, asking no questions for conscience sake. 
But if any man say unto you, This hath been 
offered in sacrifice, eat not, for his sake that 
shewed it, and for conscience sake : conscience, 
I say, not thine own, but the other's ; for why 
is my liberty judged by another conscience?" 
I Cor. 10, 27-30. 

In the second chapter of his letter to the 
Colossians Paul speaks of the whole ceremonial 
law as " blotted out," " nailed to the cross," 
and " triumphed over." In all of these texts 
the joy of rescue from the curse of the Law, 
the joy of renewed life from the dead, the joy 
of passing from the dark reign of condemna- 
tion into the glorious reign of the law of 
mercy, and into the liberty of love in Christ — 
this joy is so manifestly the controlling in- 
fluence in the writer's mind that he seems at 
times to frown at the old law. These texts 
show clearly that the Law had come to the end 
of its supremacy ; but they do not teach that 



THE LAW AND THE GOSPEL. 8 1 

it was in any hostile sense destroyed. 

Some of these texts refer to the Law in gen- 
eral, the Mosaic and Levitical economy. Paul 
nsed the following figure to represent the fact 
that the Roman Christians were not nnder the 
Law and that they were at liberty to become 
subject to the law of Christ. " Or are ye 
ignorant, brethren (for I speak to men that 
know the law), how that the law hath dominion 
over a man for so long time as he liveth ? For 
the woman that hath a husband is bound by 
law to the husband while he liveth ; but if the 
husband die, she is discharged from the law of 
the husband. So then if, while the husband 
liveth, she be joined to another man, she shall 
be called an adulteress : but if the husband 
die, she is free from the law, so that she is no 
adulteress, though she be joined to another 
man. Wherefore, my brethren, ye also were 
made dead to the law through the body of 
Christ ; that ye should be joined to another, 
even to him who was raised from the dead, 
that we might bring forth fruit unto God." 
Rom. 7, 1-4. The woman is bound to her 
husband while he lives ; but when he is dead 
she is at liberty, and can be married to another 
man. Paul wrested his figure in the applica- 

6 



82 CHRISTIAN GROWTH. 

tion ; but his thought is clear. The Roman 
Christians were represented by the wife. The 
Law was the husband who died, and Christ was 
the other man to whom they were now at 
liberty to be married. Here the Law is spoken 
of as dead. The expression is certainly figura- 
tive, and can not mean more than that the 
Law is no longer in force, its mission having 
been accomplished. But Paul was not so 
much concerned to prove that the Law was no 
longer in force, as he was to convince the 
Roman Christians that they were free from its 
control. He was not thinking of the Law but 
of the Christians. It was doubtless this gov- 
erning thought in his mind that caused him to 
wrest his figure and to speak of the Christians 
as dead to the Law instead of saying directly, 
as the figure requires, that the Law was dead. 
The result is the same ; the relation that for- 
merly existed was ended. 

Paul considered this question in other epis- 
tles also, especially in that to the Galatians, in 
which he taught them that their justification 
could not be accomplished by obedience to the 
Law, showing that the Law had passed away. 
The argument begins in the second chapter 
and continues into the fifth. In the eighteenth 



THE LAW AND THE GOSPEL. 83 

verse of the second chapter he speaks of the 
Law as "destroyed." In the nineteenth verse 
he speaks of himself as "dead to the Law." In 
the third verse of the third chapter he rebukes 
the Galatians for seeking to be justified by 
obeying the Law. In the fourth chapter the 
allegory of the two covenants, the bond- woman 
and the free- woman, represents the Law as 
"cast out." In the second chapter of Ephe- 
sians Paul speaks of the Law as "abolished." 
In the eighth chapter of Hebrews it is spoken 
of as " vanishing awa}/." In the light of what 
we know, however, these texts do not give us 
any serious trouble. Certainly they do not 
when we consider that Paul was made indig- 
nant by the continued effort of certain Judaizers 
to win these Christians to whom he wrote to 
trust in obedience to the Law for their justifi- 
cation. His handling of the Law in these 
texts was not intended so much to impress the 
people with its goodness as with the fact that, 
good or bad, its day of active power was over. 
In the heat of his argument he used these vivid 
expressions and figures, yet frequently pausing 
to notice by way of parenthesis that the Law 
was good ; but that it had done its work, and 
that it could not save. 



84 CHRISTIAN GROWTH. 

Other texts teach that the Law was an insti- 
tution belonging exclusively to the Jews. Paul, 
reasoning that under the new dispensation 
neither circumcision availed anything, nor un- 
circumcision, inquired what advantage the 
Jews had then. He answered his own ques- 
tion by saying that to them belonged the 
covenants, the giving of the Law, the promises 
and the service. Theirs were the fathers. 
Christ came of their race. He represented 
those who were not Jews as strangers to the 
covenants of promise, having no hope and with- 
out God in the world. " What advantage then 
hath the Jew ? or what is the profit of circum- 
cision ? Much every way : first of all, that 
they were intrusted with the oracles of God." 
Rom. 3,1-2. " Who are Israelites ; whose is 
the adoption, and the glory, and the covenants, 
and the giving of the law, and the service of 
God, and the promises ; whose are the fathers, 
and of whom is Christ as concerning the flesh." 
9, 4-5. " Wherefore remember, that aforetime 
ye, the Gentiles in the flesh, who are called 
Uncircumcision by that which is called Cir- 
cumcision, in the flesh, made by hands ; that 
ye were at that time separate from Christ, 
alienated from the commonwealth of Israel, 



~\ 



THE LAW AND THE GOSPEL. 85 

and strangers from the covenants of the prom- 
ise, having no hope and without God in the 
world." Eph. 2, 11-12. 

In the fifteenth chapter of Acts is the record 
of that memorable consultation of Paul and of 
the elders at Jerusalem, in which the relation 
of the Gentile Christians to the Law was con- 
sidered. The decision reached was that the 
Gentiles were not to be brought under the yoke 
of the Law. They were not under it and they 
should not be required to come under it. This 
was a most important decision ; for, according 
to the Law, when any from among the Gen- 
tiles desired to be numbered among the people 
of the true God, they were compelled to be cir- 
cumcised and to keep the Law — to become Jews 
by adoption. These elders in the Jewish-Chris- 
tian church therefore recognized the fact that 
the Law was binding only upon the Jews. But 
the promises to the fathers included the whole 
world. These promises must be fulfilled un- 
der a broader rule than that of Jewish law. 
The Law, however, was not destroyed ; but 
rather the race turned from it to come into the 
broader fulfilment of its promises and com- 
mandments in the Messiah by itself foretold. 
And as the race turned from the Law it turned 
away with blessings. 



86 CHRISTIAN GROWTH. 

Still other texts teach a change of law. In 
the fourth chapter of John, Jesus speaks to the 
woman at Jacob's well of a time when neither 
at Jerusalem nor in the mountain where she 
worshipped would men worship the Father ; 
but when a spiritual service would take the 
place of form and of ceremony and of com- 
mandment. He farther informed her that in 
him, the Messiah, that time had come. 

Yet more clearly, in the parables of the new 
patch upon the old garment, and of the new 
wine in old wineskins (Mat. 9. Mark 2. Luke 
5), did Jesus show that the law was being 
changed to meet the new demands. The new 
law was based upon more comprehensive prin- 
ciples. These principles must be differently 
administered. The old forms would burst un- 
der the expansive pressure of the principles 
then coming into force in the moral world. 

In the third chapter of Second Corinthians 
Paul speaks of " a new covenant ; not of the 
letter, but of the spirit." He speaks of the 
veiled glory of the old Mosaic dispensation as 
passing away, and he rejoices in the greater 
glory of the incoming ministration of the 
Spirit. "And such confidence have we through 
Christ to God-ward : not that we are sufficient 



THE LAW AND THE GOSPEL. 8? 

of ourselves, to account anything as from our- 
selves ; but our sufficiency is from God ; who 
also made us sufficient as ministers of a new 
covenant ; not of the letter, but of the spirit : 
for the letter killeth, but the spirit giveth life. 
But if the ministration of death, written, and 
engraven on stones, came with glory, so that 
the children of Israel could not look steadfastly 
upon the face of Moses for the glory of his 
face ; which glory was passing away : how 
shall not rather the ministration of the spirit 
be with glory ? For if the ministration of con- 
demnation is glory, much rather doth the min- 
istration of righteousness exceed in glory. For 
verily that which hath been made glorious 
hath not been made glorious in this respect, 
by reason of the glory that surpasseth. For 
if that which passeth away was with glory, 
much more that which remaineth is in glory." 
11 Cor. 3, 4-1 1. 

A change of law or a new law is farther 
spoken of as follows : "A new commandment 
I give unto you, that ye love one another ; 
even as I have loved you, that ye also love one 
another." John 13, 34. " Who also made us 
sufficient as ministers of a new covenant ; not 
of the letter, but of the spirit : for the letter 



88 CHRISTIAN GROWTH. 

killeth, but the spirit giveth life." n Cor. 3, 6. 
" For if that first covenant had been faultless, 
then would no place have been sought for a 
second. For finding fault with them, he saith, 
Behold, the days come, saith the Lord, that I 
will make a new covenant with the house of 
Israel and with the house of Judah ; not ac- 
cording to the covenant that I made with their 
fathers in the da}^ that I took them by the 
hand to lead them forth out of the land of 
Egypt." Heb. 8, 7-9. " Again, a new com- 
mandment write I unto you, which thing is 
true in him and in you ; because the darkness 
is passing away, and the true light already 
shineth." 1 John 2, 8. But a careful study 
of these texts does not leave the impression 
that the Law became inoperative because it was 
inefficient ; but because man was not morally 
strong enough to be saved by a law of absolute 
justice, untempered by mercy. 

Some of these texts bring out clearly the 
contrast between the old law and the new. The 
old law was a law of commandment, given that 
men might be alarmed at their own weakness ; 
the new law was a law of love, given that men, . 
alarmed might be moved to turn for mercy to 
the God whom they had wronged. " He that 



~\ 



THE LAW AND THE GOSPEL. 89 

saith he is in the light, and hateth his brother, 
is in the darkness even nntil now. He that 
loveth his brother abideth in the light, and 
there is none occasion of stumbling in him." 
1 John 2, 9-10. See also 1 Cor. 13, and the Ser- 
mon on the Mount. 

The old law demonstrated that men, because 
of sin, were in bondage ; the new law is called 
the law of liberty. " With freedom did Christ 
set us free : stand fast therefore, and be not 
entangled again in a yoke of bondage." Gal. 5, 1. 
"But he that looketh into the perfect law, the 
law of liberty, and so continueth, being not a 
hearer that forgetteth, but a doer that worketh, 
this man shall be blessed in his doing." 
Jas. 1, 25. "So speak ye, and so do, as men 
that are to be judged by a law of liberty." 2, 12. 

Under the old law men could be justified 
only by perfect obedience to the command- 
ment ; but under the new law, the discouraged 
man who has been brought under the curse 
because of disobedience, if he repents, can be 
saved by faith in God, through Jesus Christ. 
" For God so loved the world, that he gave his 
only begotten Son, that whosoever believeth 
on him should not perish, but have eternal 
life." John 3, 16. See also 18. 5, 24. 6,40, 



CjO CHRISTIAN GROWTH. 

47. 20, 31. Rom. 4, 4-16. Gal. 2, 16. 3, 1-6. 

The old law was a law of death ; the new 
law is a law of life. " For the law of the 
Spirit of life in Christ Jesus made me free 
from the law of sin and of death." Rom. 8, 2. 
Through all this a mighty purpose runs. God 
is bringing to pass the salvation of the world. 

Of these passages that seem to be hostile to 
the Law, there remain to be considered those 
that refer to a change of administration. In 
his parable of the vineyard (Mat. 21. Mark 12. 
Luke 20) Jesus represents God as a house- 
holder who planted a vineyard (the moral 
world) and let it out to husbandmen (the 
Jews), and who then returned to his country 
(Heaven). In the time of fruits he sent his 
servants (the prophets) to receive his portion. 
These servants the husbandmen abused and 
cast out. Finally he sent his son (Jesus). 
Him they slew. The chief priests and Phari- 
sees understood that he spoke this parable 
against them. When it was asked what should 
be done with those wicked husbandmen, the 
answer was made : " He will miserably destroy 
those miserable men, and will let out the 
vineyard unto other husbandmen." And Jesus 
adds : " The kingdom of God shall be taken 



THE LAW AND THE GOSPEL. 9 1 

away from you and shall be given to a nation 
bringing forth the fruits thereof." The Jewish 
law was fulfilled. The Jewish nation was 
destroyed. The kingdom of God passed into 
other hands for the administration of its new 
law. 

The same thing is taught in the parable of 
the great supper (Mat. 22. Luke 14). A cer- 
tain man (God) made a great supper (the 
Gospel) and bade many (the Jews) who made 
excuses and would not come. Then the mas- 
ter (God) sent out into the highways and 
hedges and brought in everybody (the Gentiles) 
and the house was filled. The epistles and 
the Acts are full of the same doctrine. Paul 
turned to the Gentiles when the Jews refused 
to hear the Gospel. To understand this sub- 
ject well Galatians and Hebrews must be 
studied very comprehensively and with great 
care. 

In this new administration the distinction 
between Jew and Gentile is not made. The 
Jew stands just where the Gentile stands, 
where all who are saved must stand, at the 
cross of Jesus Christ. " For there is no dis- 
tinction between Jew and Greek : for the same 
Lord is Lord of all, and is rich unto all that 



92 CHRISTIAN GROWTH. 

call upon him : for, Whosoever shall call upon 
the name of the Lord shall be saved." Rom. 10, 
12-13. " For in one Spirit were we all bap- 
tized into one body, whether Jews or Greeks, 
whether bond or free ; and were all made to 
drink of one Spirit." 1 Cor. 12,13. " There 
can be neither Jew nor Greek, there can be 
neither bond nor free, there can be no male 
and female : for ye all are one man in Christ 
Jesus." Gal. 3, 28. See also Eph. 2, 11-22. 
Col. 3, 11. Here the yoke of the old law and 
its curse fall off and the soul goes forth fetter- 
less and free to love and to serve with joy. 

Farthermore, Christ's relation to the Law is 
that of one who judges and fulfils but does not 
destroy. 

At the time of Christ's advent the Jews were 
observing and teaching many customs as law, 
that were no part of the Law. Also many of 
the commandments of the Law they had grossly 
misunderstood and man} T of them they had 
abused. But worse than all else, they had 
missed the spirit of obedience. In his work of 
fulfilling the Law, Christ was compelled to 
discriminate between the real Law and the 
traditions of men. The traditions he ruthlessly 
cast out, and rebuked those who taught them. 



THE LAW AND THE GOSPEL. 93 

The Law he explained and upheld. He showed 
that the Law had been modified at times to 
bring it within the reach of the people. It ap- 
pears that Moses thus modified the law of mar- 
riage. Christ says that he did this because of 
the hardness of their hearts. But he says that 
it was not so in the beginning, and he now 
restores the original principle, assuming an 
authority superior to that of Moses. Christ 
also gave judgment as to the law of the Sab- 
bath, and he kept the Sabbath according to his 
own judgment and not according to Jewish 
tradition. He justified his conduct in healing 
on the Sabbath upon the ground that the day 
was made for man, not man for the day. 
Where the Law said an eye for an eye, he 
taught men to love their enemies and to do 
good for evil. If in a few instances his doctrine 
seems to clash with the Law, yet, on the whole, 
he and the Law are evidently at one in spirit, 
and he is judge of the Mosaic law as well as of 
the Christian law. 

Christ also discriminated between obedience 
and its counterfeits. The counterfeit obedience 
of the scribes and Pharisees was not satisfac- 
tory, not even when they kept the letter of the 
Law, for their hearts were far from God. The 



94 CHRISTIAN GROWTH. 

true spirit of obedience is not servile. To re- 
frain from taking life but to continue to hate 
one's brother, Christ did not consider obedience 
to the law " thou shalt not kill." The true 
spirit of obedience would lead one not to hate 
his brother; but rather to love him. Its spirit 
is mercy and not sacrifice. The Jews had per- 
formed their sacrifices, but love and mercy they 
had forgotten. And in this very loss of the 
spirit of God's law lay their condemnation. 
Christ did not rebuke the Jews particularly 
for any lack of external obedience, but he con- 
tinually rebuked them for the uncleanness of 
the inward man. The world had not compre- 
hended the fundamental principle by which 
alone righteousness can be attained. Christ 
came to teach the law of love as all-comprehen- 
sive. The formidable Jewish law, he said, was 
fulfilled in a word, and that word was love. 
True obedience must be love-begotten. " Jesus 
answered and said unto him, If a man love me, 
he will keep my word." John 14, 23. See Mat. 
7, 12. 12, i-13. 19, 17-22. 23, 4-36. Mark 10, 
17-22. 12, 30-34. 

Christ having defined the Law, fulfilled it. 
He did this in part by fulfilling the Messianic 
prophecies. This established and confirmed 



. THE LAW AND THE GOSPEL. 95 

the Law. But it also brought the Law to the 
very end that it had itself foretold. " That it 
might be fulfilled which was spoken by Isaiah 
the prophet, saying, Himself took our infirmi- 
ties, and bare our diseases." Mat. 8, 17. " And 
there was delivered unto him the book of the 
prophet Isaiah. And he opened the book, and 
found the place where it was written, The 
Spirit of the Lord is upon me, because he 
anointed me to preach good tidings to the poor : 
he hath sent me to proclaim release to the cap- 
tives, and recovering sight to the blind, to 
set at liberty them that are bruised, to pro- 
claim the acceptable year of the Lord. And 
he closed the book, and gave it back to the at- 
tendant, and sat down : and the eyes of all in 
the synagogue were fastened on him. And he 
began to say unto them, To-day hath this 
scripture been fulfilled in your ears." Luke 4, 
17-21. See also 7, 18. seq. Gal. 3, 19, seq. 

Christ further fulfilled the Law by embody- 
ing in himself the substance of its types and 
shadows. The Jewish ceremonies were largely 
shadows. Christ, the body itself came, and 
the shadows gave place to the substance. 
When the very presence comes men look no 
longer at the shadow. The paschal lamb — 



g6 CHRISTIAN GROWTH. 

what was it but the shadow of the Lamb of 
God slain once for all on Calvary. The offer- 
ing for sin — what was it but Christ offered 
once for all. The Priesthood — ^what was it but 
the type of our great high Priest who is touched 
by the feeling of our infirmity. The blood of 
bulls and of goats, the sprinklings, the bap- 
tisms and the washings are all gone before the 
substance of spiritual worship. Feasts, fasts, 
new moons and sabbaths, all are outgrown, and 
the glorious Son of God stands in the midst, 
radiant in the light of the high noon. " Let 
no man therefore judge you in meat, or in 
drink, or in respect of a feast day or a new 
moon or a sabbath day : which are a shadow of 
the things to come ; but the body is Christ's.'' 
Col. 2, 16-17. See also Heb. 1, 1-4. 4, 14 — 5, 10. 
7, 11 — 10, 18. Whatever of commandment or 
of ordinance Christ teaches as belonging to the 
Christian dispensation must henceforth be 
learned from the new law and no longer from 
the old. 

Christ still farther fulfilled the Law by 
obeying it. We find him careful to send the 
leper whom he had healed to offer the gift 
commanded by Moses. But we find him par- 
ticular that the spirit of the Law shall always 



THE LAW AND THE GOSPEL. 97 

be most prominent in his obedience. " And 
Jesns saith nnto him, See thon tell no man ; 
but go thy way, shew thyself to the priest, and 
offer the gift that Moses commanded, for a tes- 
timony unto them." Mat. 8, 4. " Then spake 
Jesus to the multitudes and to his disciples, 
saying, The scribes and the Pharisees sit on 
Moses' seat : all things therefore whatsoever 
they bid you, these do and observe : but do not 
ye after their works ; for they say, and do 
not." 23, 1-3. 

Again, Christ revealed the principle that 
takes precedence of all law. The principle is 
universal love. Loyalty to God is the first re- 
sult of the operation of this principle ; and 
love and loyalty to all men, born of love and 
loyalty to God, is the second and almost si- 
multaneous result. But, alas for the selfishness 
of men ! for it blinded their eyes to the love of 
God. Then they began, with eyes bereft of 
sight, shorn of superhuman strength, with 
hearts love-lost, to wind the treadmill of a 
slavish life. The passions burned and hatred 
usurped Love's throne. Then the command- 
ment came ruling where love would fain have 
ruled, and the great battle of the race against 
its God of love began. " Thou shalt " and 



98 CHRISTIAN GROWTH. 

" thou shalt not," spoken in stern tones, 
took the place of smiles and loving loyalty. 
But how could men know that there was noth- 
ing better than the love of God until they had 
tried to find something better ? Certainly we 
know it by their experience. So the com- 
mandment came to prove to men that every- 
where except in loyalty and in love to God 
and to man, death lurked. 

When the lesson had been thoroughly 
taught men, and had been wrought into his- 
tory so that all generations might learn it from 
the sad experience of Israel, then, without the 
delay of an unnecessary hour, God sent his 
Son to buy back enslaved men with the pur- 
chase price of his own humiliation and suffer- 
ing, and so to glorify the storm-cloud of man's 
disobedience and of God's wrath with the 
glorious sunrise of universal love. And now, 
since the new era of moral history has begun, 
men must look to Jesus Christ, and to him 
alone, for their moral law. " A new command- 
ment I give unto you, that ye love one an- 
other ; even as I have loved you, that ye 
also love one another." John 13, 34. "This 
is my commandment, that ye love one another, 
even as I have loved you." 15, 12. See also 
11 Cor. 3. 



THE LAW AND THE GOSPEL. 99 

From these considerations we learn that God 
is giving guidance to the moral development 
of the race. Let ns be glad. For at times 
our souls have been perplexed and we have 
been anxious to know what the moral issue is 
to be. But in every era there has been 
a sufficient number of faithful Christians to 
warrant a large reception of the truth and to 
ensure it a large following. But the number 
of those who do not follow is so appalling that 
we are glad that God is guiding. Our confi- 
dence in him enables us to see the innumerable 
company of those "who have washed their robes 
and made them white in the blood of the 
Lamb." Let us keep our eyes upon these rather 
than upon the moving mass that proves the 
outer darkness, also, to be peopled. 

We learn also that the life of the godly in 
this Christian era is wonderfully large and full 
and free. It may expand to the measure of 
God's immeasurable love. It is constricted 
only by its own internal power of expan- 
sion, it is bound only by its own selfishness 
and wilfulness. This life is as full as love 
always is. Silence may fall between those who 
love each other, but hearts beat on and gentle 
ministrations speak. So the life of those who 



IOO CHRISTIAN GROWTH. 

love God is filled to its ever increasing capac- 
ity with love's ministries. This life is as free 
as will. No command compels, no hostile force 
restrains, no will opposes ; bnt a great love 
possesses ; and the nerves of love are tireless, 
and her feet are swift. 

We learn finally that all efforts to keep the 
commandments, and to make ourselves better, 
or to establish ourselves or our doctrine by 
means of the old Law, while they would have 
been commendable two thousand years ago, 
are only displeasing to God now. Such efforts 
are actual barriers in the way of our progress 
toward that life of all-absorbing and of all-con- 
trolling love that can be found only by such 
faith in Jesus Christ as leads to complete self- 
surrender. To love God more than all beside — 
this is to be so wholly free, that the soul does 
not wish to use its liberty as license to sin ; 
but, as the soul and God are allies, so the soul 
hates sin with the holy hatred of God. 



CHAPTER III. 

THE CHURCHES. 

Are churches essential to Christian growth? 
Many may be inclined at first thought to give 
a negative answer. Perhaps further consider- 
ation ma} 7 at least show that the question is a 
fair one, and possibly it may lead to an affirm- 
ative answer. If the question were, Can one 
be a Christian even though he is not a mem- 
ber of a church ? the answer would be, He can. 
But a Christian who refuses to take his place 
in a church endangers his Christian growth. 
Every Christian grows ; but by Christian 
growth something more is here meant than a 
mere theoretical growth, a growth that we sup- 
pose must be going on but that we can not 
discern. When Christian growth is men- 
tioned here, a fuller, freer growth is meant ; 
a growth that can be seen and felt ; a growth 
that does not find one always a growing child, 
but rather that finds one becoming a man. 

There is, no doubt, a kind of growth in the 
kingdom of God apart from churches. Every 



102 CHRISTIAN GROWTH. 

one who believes on the Lord Jesus Christ to 
the salvation of his soul is a member of the 
kingdom of God. The kingdom includes every 
one who so believes, whether he is a member 
of a church or not. Churches are organi- 
zations, within the kingdom, of such mem- 
bers of the kingdom as are more fully en- 
lightened concerning Christian duty and privi- 
lege, and who are ready to bear responsibility 
and to do active work for the spread of the 
kingdom. Theoretically at least, in a lower 
and less worthy sense, every member of the 
kingdom grows ; but growth in churches is 
more vigorous and more rapid. The kingdom 
is like a great field. The churches are the por- 
tions of the field that are well tilled. The por- 
tions of the kingdom that are not included in the 
churches are like the fence-corners, the stony 
places and the swampy places of the field. 
The grain is carefully sown and is carefully 
tilled in the cultivated portions of the field, 
and there it grows luxuriantly. In other por- 
tions of the field it grows in but a sickly way, 
and if it ripens at all it ripens late. 

Some will certainly call to mind the evils 
that exist in churches. That evils exist in 
churches may not be denied ; but greater 



THE CHURCHES. 103 

evils exist among Christians who are not mem- 
bers of churches. The wrongs that are in 
churches are there because those who commit 
them are so inconstant in the church life. Some 
others will call to mind certain ripe Christian 
characters that have developed outside of 
churches. It must be granted that such cases 
exist ; but they are exceedingly rare. Under- 
standing that reference is now had to the larger 
growth of the Christian, it will probably appear 
to the honest student that churches are essen- 
tial to Christian growth. 

That the churches are essential to Christian 
growth is a direct inference from the fact that 
churches are a part of the Gospel plan. 

Jesus said that he would build a church. 
"And I also say unto thee, that thou art Peter, 
and upon this rock I will build my church ; 
and the gates of Hades shall not prevail against 
it." Mat. 16, 18. It is very evident from this 
reference that a church was a part of our 
Lord's plan for the redemption of the world. 

Jesus spoke of a church again in his in- 
structions to his disciples concerning their 
manner of dealing with an offending brother. 
" And if he refuse to hear them, tell it unto the 
church : and if he refuse to hear the church 



104 CHRISTIAN GROWTH. 

also, let hiin be unto thee as the Gentile and 
the publican." Mat. 18, 17. This reference 
to a church is incidental. It suggests the 
probability that Jesus said more about 
churches than the record shows. These two 
references leave no doubt as to the fact that 
churches were a part of God's plan for the 
world. 

Farthermore, Jesus declared the foundation 
principle of the churches. " Now when Jesus 
came into the parts of Caesarea Philippi, he 
asked his disciples, saying, Who do men say 
that the Son of man is ? And they said, Some 
say John the Baptist ; some, Elijah : and others, 
Jeremiah, or one of the prophets. He saith 
unto them, But who say ye that I am ? And 
Simon Peter answered and said, Thou art the 
Christ, the Son of the living God. And Jesus 
answered and said unto him, Blessed art thou, 
Simon Bar-Jonah : for flesh and blood hath 
not revealed it unto thee, but my Father which 
is in heaven. And I also say unto thee, that 
thou art Peter, and upon this rock I will 
build my church ; and the gates of Hades shall 
not prevail against it. I will give unto thee 
the keys of the kingdom of heaven : and what- 
soever thou shalt bind on earth shall be 



THE CHURCHES. IO5 

bound in heaven : and whatsoever thou shalt 
loose on earth shall be loosed in heaven. Then 
charged he the disciples that they should tell 
no man that he was the Christ." Mat. 16, 13-20. 
This "much disputed and much abused portion 
of the New Testament is not easily under- 
stood. But careful attention to exactly what 
passed between Peter and Jesus will greatly 
aid us in understanding the passage. The 
whole meaning centers around the question, 
" Who do men say that the Son of man is ? " 
Then follows the estimate that men had put 
upon him. Then Jesus put the question to 
those few who had been with him and who had 
known him best. Peter answered for them, 
" Thou art the Christ, the Son of the living 
God." At the close of this conversation, Jesus 
cautioned them not to tell any man that he was 
the Christ. The central idea here is the fact 
that Jesus is " the Christ, the Son of the living 
God." This fact was revealed to Peter by the 
Father. Peter had declared it. Here are 
three things involved. The fact that Jesus is 
" the Christ the Son of the living God," which 
for brevity we will call simply, the fact. First, 
then, the fact. Secondly, the fact, revealed by 
the Father to Peter. And thirdly, the fact, 



106 CHRISTIAN GROWTH. 

revealed by the Father to Peter, declared by 
Peter. The fact, the revelation, the declara- 
tion. Because the Father had made the 
revelation of this fact to Peter, and because 
Peter had declared it, Jesus said, " Thou art 
Peter — a fragment of rock — and upon this 
rock — a whole rock — I will build my church. " 
Jesus plays upon Peter's name. The reason 
for the play upon the name, the reason why 
Jesus calls attention to the significance of the 
name, is that the Father had revealed the fact 
to Peter, and that Peter had declared it. 

If we can generalize this, we shall have that 
rock upon which Jesus said he would found 
his church. Is not this then the foundation 
of the churches ? The fact that Jesus is " the 
Christ the Son of the living God," revealed by 
the Father to individuals, and by them con- 
fessed. This principle is particularly signifi- 
cant. It shows not only that churches are a 
part of God's plan, but that they are the very 
centre of that plan. The churches were to be 
built up of men and of women who had become 
conscious of the Messiahship and of the Son- 
ship of Jesus, and who would declare that 
which had been revealed to them. Peter re- 
ceived this knowledge of the Deity of Jesus 



THE CHURCHES. 107 

from the Father ; but he knew only his own 
experience. That he did know, and that he 
declared. Experimental knowledge of Jesus, 
and open declaration of that knowledge, is the 
bed-rock of the churches ; and those who have 
had this experience, and who have declared it, 
are the stones with which the walls of the 
churches themselves are built. It is the plan 
of God, that so far as they will, these loose 
stones should be built into these structures. 

That the churches are a part of God's plan is 
farther evident from the fact that Jesus pro- 
vided for the completion of their organization. 
In the text quoted last, authority is given 
to Peter to lead in this work. The 
other apostles, also, understood that it was 
their mission to organize churches and to in- 
struct them. This they actually did. 

At first the word translated church referred 
to a company of people called out to some 
assembly by the town crier. See Acts 19, 32- 
41, where the word is translated assembly. 
This is the word that was used to designate 
the assembly of Christians at Jerusalem. "And 
there arose on that day a great persecution 
against the church which was in Jerusalem ; 
and they were all scattered abroad throughout 



108 CHRISTIAN GROWTH. 

the regions of Judaea and Samaria, except the 
apostles." Acts 8, i. After this dispersion 
companies of Christians associated themselves 
in other places. Up to the time of the dis- 
persion there had been only one church, the 
church at Jerusalem. Afterward, the dispersed 
believers, though organized in local societies, 
were sometimes thought of as the scattered 
Jerusalem church. " So the church through- 
out all Judaea and Galilee and Samaria had 
peace, being edified ; and, walking in the fear 
of the Lord and in the comfort of the H0I3 7 
Ghost, was multiplied." Acts 9, 31. Thus 
there arose a collective use of the word as 
the name for all those who were members of 
any of the local churches. The word is used 
but rarely in this collective sense. See Eph. 
1, 22-23. 3) IO - 5) 23-32. Col. 1, 18-24. 

Very soon after the Saviour's ascension, 
therefore, we find man} 7 churches actually 
existing as the result of apostolic effort. The 
organization of these churches was a part of 
God's plan, or else the apostles greatly mis- 
understood their mission. 

Still further the thorough organization of 
these churches proves that they were consid- 
ered an important part of the. plan of redemp- 



THE CHURCHES. IO9 

tion. . The churches were not mere assemblies 
without order, law, or officer. They had a con- 
stitution that could not be changed either by 
two-thirds majority or by an unanimous vote.. 
The teaching of Jesus as interpreted by the 
apostles was and is the only constitution of the 
churches and the only true rule of faith and 
of practice. The apostles were ordained of 
God to be teachers of his word. "I will give 
unto thee the keys of the kingdom of heaven: 
and whatsoever thou slialt bind on earth shall 
be bound in heaven: and whatsoever thou shalt 
loose on earth shall be loosed in heaven." 
Mat. 16, 19. "And they continued steadfastly 
in the apostles' teaching and fellowship, in the 
breaking of bread and the prayers." Acts 
2, 42. 

There were officers also. These were of two 
orders, the special or extraordinary officers, as 
the apostles, Paul and others. And the or- 
dinary officers. Of these there were also two 
orders, elders or bishops, also called ministers, 
pastors, etc.; and deacons. Concerning elders 
we notice the following references: "And from 
Miletus he sent to Ephesus, and called to him 
the elders of the church." Acts 20, 17. "Take 
heed unto yourselves, and to all the flock, 



IIO CHRISTIAN GROWTH. 

in the which the Holy Ghost hath made you 
bishops, to feed the church of God, which he 
purchased with his own blood." 28. "For 
the bishop must be blameless, as God's steward; 
not selfwilled, not soon angry, no brawler, no 
striker, not greedy of filthy lucre." Titus 1, 7. 
This order of officers was appointed in all the 
churches. "For this cause left I thee in Crete, 
that thou shouldest set in order the things that 
were wanting, and appoint elders in every city, 
as I gave thee charge." Titus 1, 5. The 
other order was that of deacons, often called 
ministers and servants of the churches. "I com- 
mend unto you Phcebe our sister, who is a ser- 
vant of the church that is at Cenchreae." Rom. 
16, 1. "But that ye also may know my affairs, 
how I do, Tychicus, the beloved brother and 
faithful minister in the Lord, shall make known 
to you all things." Eph. 6, 21. "Paul and 
Timothy, servants of Christ Jesus, to all the 
saints in Christ Jesus which are at Philippi, 
w T ith the bishops and deacons." Phil. 1, 1. 
The duties of these officers, and particularly 
their qualifications are specified. See 1 Tim- 
othy, 3. A large part of the work of the 
apostles was that of organizing and instructing 
these churches. Of the fourteen epistles of 



THE CHURCHES. Ill 

Paul, five of the most important are addressed 
direct ly to churches. One is addressed to 
saints and bishops and deacons ; this is really 
to a church. Two others are addressed to- 
bodies of saints, definitely located; really to 
churches, though the word church is not used. 
One is addressed to all those at Rome who 
love God, probably a church. Two are ad- 
dressed to Timothy ; in these the qualification 
of church officers is considered. One is ad- 
dressed to Titus; in this he speaks of the 
elders appointed in every city. One is ad- 
dressed to Philemon. And one (probably) is 
addressed to the Hebrews. 

It is evident that the churches were either 
a very important factor in God's plan for 
the world, or else the Savior and the apostles 
very seriously misunderstood his plan. This 
means, to all who believe the New Testament, 
that the churches are, beyond doubt, a most 
important part of that plan. The significance 
of this is evident. The Christian believes that 
he will grow best by conforming to God's plan. 
And in proportion to the strength of his Chris- 
tian character, does one lack both the presump- 
tion and the inclination to substitute his own 
judgment for what God has taught. If it has 
been made clear that the churches are a part 



112 CHRISTIAN GROWTH. 

of the Gospel plan, whether they are very 
essential to Christian growth or not will be 
determined, in the mind of each, by the degree 
of his confidence in God's judgment as superior 
to his own. 

That Churches are essential to Christian 
growth is, again, a direct inference from the 
fact that to them have been intrusted the great 
evangelizing enterprises of the kingdom of God 
in the world. 

In the first place the Gospel itself has always 
been in the care of the churches. Jesus, the 
great Head of the church, brought it from 
Heaven. He taught it to the twelve, and he 
gave them the promise of the Holy Spirit to 
bring all that he had taught them to their re- 
membrance when they should need to use it. 
So much of the Gospel as was necessary for 
the instruction and for the salvation of the race 
these faithful men, aided by the promised 
Spirit, put into writing. These writings, many 
of them in the form of letters to the churches 
or to individuals, preserve to us the teachings 
that are essential both to our salvation and to 
that of the whole world. 

And often in these letters, with great fer- 
vency and with strong adjuration, the churches 



THE CHURCHES. 113 

or the individuals to whom the letters were 
written are charged to keep the doctrines pure ; 
the churches being called upon to separate 
themselves from sinfulness and from heresy. 
" And if he refuse to hear them, tell it unto 
the church : and if he refuse to hear the church 
also, let him be unto thee as the Gentile and 
the publican." Mat. 18, 17. " Be not unequally 
yoked with unbelievers : for what fellowship 
have righteousness and iniquity ? or what 
communion hath light with darkness ? And 
what concord hath Christ with Belial ? or what 
portion hath a believer with an unbeliever? 
And what agreement hath a temple of God 
with idols ? for we are a temple of the living 
God ; even as God said, I will dwell in them, 
and walk in them ; and I will be their God, 
and they shall be my people. Wherefore come 
ye out from among them, and be ye separate, 
saith the Lord, and touch no unclean thing ; 
and I will receive you, and will be to you a 
Father, and ye shall be to me sons and daugh- 
ters, saith the Lord Almighty." 11 Cor. 6, 14- 
18. " Now we command you, brethren, in the 
name of our Lord Jesus Christ, that ye with- 
draw yourselves from every brother that walk- 
eth disorderly, and not after the tradition which 

8 



I-I4 CHRISTIAN GROWTH. 

they received of us." n Thes. 3,6. " Now I 
beseech you, brethren, mark them which are 
causing the divisions and occasions of stum- 
bling, contrary to the doctrine which ye 
learned : and turn away from them." Rom. 
16, 17. " O Timothy, guard that which is 
committed unto thee, turning away from the 
profane babblings and oppositions of the knowl- 
edge which is falsely so called ; which some 
professing have erred concerning the faith," 
1 Tim. 6, 20-21. 

The apostolic days drew to their close. 
Peter was crucified. By the sword of the 
headsman, from his shipwrecks, his many 
journeys, and his long imprisonment, Paul was 
released. Then the hunted believers in the 
Lord Jesus realized more than ever what Saul 
of Tarsus had become to the churches through 
the grace of God. The few letters penned by 
his own hand or by the hand of his scribe were 
cherished as priceless. The two solitar}^ 
epistles of Peter were carefully preserved. 
These apostolic letters were read and re-read 
until they were worn and soiled. Then copies 
were carefully made, and these copies were 
cherished and read and copied. The living 
voices could no more be heard. The inspired 



THE CHURCHES. 115 

pens were dry forever. These precious docu- 
ments were received with love, and were 
guarded with jealous care. So there always 
have been reliable copies of the new covenant 
of God's grace, preserved by those who loved 
the Gospel with fervor sufficient to lead them 
to martyrdom rather than that they should 
allow these copies of the Gospel to be changed, 
either in manuscript or in practice. 

And who, unless the churches will do this, 
will guard the Bible in the closing decade of the 
nineteenth century, when Science jostles Sensi- 
bility aside with laughter, and when Logic 
usurps the throne of Love? That the un- 
sparing biblical criticism of the present age is 
destructive of much that the churches have 
treasured cannot be doubted ; but this can 
easily be, and yet the churches be left nearer 
the truth as it was taught by the apostles than 
the} 7 have often been in the past, or than they 
now are. If the Bible is what Christians be- 
lieve it to be, essentially the word of God, 
when the fires have passed over it we shall 
still have it, and the smell of fire will not be 
upon it. The Bible challenges the severest 
tests to which human thought can subject it. 
The claims it makes are so tremendous that a 



1 1 6 CHRISTIAN GROWTH. 

thoughtful age will not take it without the 
severest scrutiny. So much the better for the 
Bible. The more keenly it is studied so much 
the more potent will be its utterances, if they 
are true. 

And yet if men would understand the Bible, 
they must study it under the guidance of the 
Holy Spirit. " For who among men knoweth 
the things of a man, save the spirit of the man, 
which is in him ? even so the things of God 
none knoweth, save the Spirit of God. But we 
received, not the spirit of the world, but the 
spirit which is of God ; that we might know 
the things that are freely given to us by God.' > 
I Cor. 2, 11-12. Every author has the right 
to say by what method of study his work can 
be best understood. And a student has no 
right to condemn his author until he has en- 
deavored to put himself into his author's place 
and to follow his instructions in so far as they 
are declared to be necessary to a perfect under- 
standing of his thought. Let science and 
philosophy do their work on the Bible. It is 
a good work. But if the Bible can be inter- 
preted and justified by science or by philosophy 
alone, then it is false ; for it claims to deal 
with truths that the unregenerate mind, be- 



THE CHURCHES. 117 

cause it is unregenerate, cannot understand. 
Of course, therefore, the unregenerate student 
will seek to cast out what he cannot, upon a 
purely human basis, understand or justify. It- 
remains for the churches to educate their min- 
isters and their laymen to the same degree of 
worldly knowledge that unregenerate scholars 
possess and so to demonstrate the fact that 
the fundamental truth of the Bible can be 
satisfactorily understood if the student of the 
Bible is a Christian. The churches also, if 
they would save the world by means of the 
Bible, must show a life, drawn from the teach- 
ing of the Bible, for which the unregenerate 
scholar cannot account. 

The churches are the home of the Bible. 
The Bible has made the churches, and in them 
it will ever find its warmest friends and its 
only intelligent defenders. The Christian who 
is outside of a church is out of the battle, out 
of the burden, and very largely out of the 
blessing. 

But beyond this, the proclamation of the 
Gospel is also intrusted to the churches. Pub- 
lic worship must be maintained by the churches. 
Will those Christians who are not members of 
churches sustain the public worship of God, if 



Il8 CHRISTIAN GROWTH. 

the churches should cease to do so? Who are 
they who have filled the world with unnum- 
bered sacred shrines, where, in peace and in 
quiet, the souls of men may find at will the 
soothing or the inspiring influences of the pub- 
lic worship of Almighty God ? Whose money, 
whose sacrifices, whose prayers and tears have 
been wrought into these houses of God ? Those 
of the kingdom-Christian ? Or has it always 
been the churches that have been willing to 
make these places of worship attractive to the 
sinful world ; that by means of beauty and of 
comfort, of sermon and of song men might be 
enticed to God ? Are the men whose Christian 
lives are growing grandly and who are called to 
give themselves to the Christian ministry 
coming forth from the ranks of the kingdom- 
Christians ? Are they not from among the 
most devoted members of our churches ? Who 
support our institutions of Christian learning 
where these men are trained for their work ? 
The kingdom-Christians ? Or are these schools 
sustained by those who are the foremost in 
influence and service in the churches ? 

Our Sunday-school workers are members of 
churches. This vast army does not rise up on 
Sunday morning from ambush in the fence- 



THE CHURCHES. 119 

corners and in the swamp-lands of the king- 
dom of God. These workers have been in the 
midst of the field all through the burden and 
heat of the day ; in the prayer-meeting, in the- 
sick-room, by the sinner's side, or in the sacred 
circle at home, ministering to Jesus in the 
persons of those who need help or sympathy. 
God bless these faithful church-members ! 
But perhaps we had better breathe our prayers 
over the kingdom-Christians, they have such 
a "lean and hungry look," and they are such 
little waifs. God pity them ! 

What would become of the missionary enter- 
prises if the churches should disband ? What 
would become of the heathen ? Did the Mas- 
ter say : u Go ye into all the world, and preach 
the gospel to the whole creation" ? Have you 
kingdom-Christians gone ? You ought to be 
about it ; the time is shortened. 

All these glorious enterprises have been in- 
trusted to the churches. It is a great heritage 
both of sacrifice and of privilege into which 
the churches have come. And if activity in 
Christian service is as essential to Christian 
life as activity of body is essential to physical 
life, and as activity of mind is essential to 
mental life, then all these duties of the 
churches are essential to Christian growth. 



120 CHRISTIAN GROWTH. 

The relation that Jesus sustains to the 
churches makes it evident that churches are 
essential to Christian growth. 

This relation is expressed in the figure of a 
human body. " Now ye are the body of Christ 
and severally members thereof." I Cor. 12, 27. 
"And he put all things in subjection under his 
feet, and gave him to be head over all things 
to the church, which is his body, the fulness 
of him that nlleth all in all." Eph. 1, 22-23. 
See also Col. 1, 18. 

A closer and more vital relation than this 
can not be expressed in human language. 
What is the relation to Christ of those who 
are not members of his church, his body ? 
Perhaps they are his friends, perhaps they love 
him ; but they are not his body, he is not 
their head in that privileged sense in which 
this relation exists between Christ and his 
church. 

This relation is farther shown by the love 
that Jesus is declared to have for the church. 
He gave himself for it, that he might prepare 
it for himself. " Husbands, love your wives, 
even as Christ also loved the church, and gave 
himself up for it ; that he might sanctify it, 
having cleansed it by the washing of water 



THE CHURCHES. 121 

with the word, that he might present the 
church to himself a glorious church, not hav- 
ing spot or wrinkle or any such thing ; but 
that it should be holy and without blemish." 
Eph. 5, 25-27. 

The tenderness of this love is expressed in 
terms the most sacred and beautiful. The 
church is a chaste virgin, espoused to her 
beloved. " For I am jealous over you with a 
godly jealousy : for I espoused you to one hus- 
band, that I might present you as a pure 
virgin to Christ." 11 Cor. 11, 2. 

The kingdom-Christians will probably enter 
in to the marriage as friends of the bride- 
groom ; but the church is his bride. This 
nearer relation to Jesus is essential to any 
large growth in Christian life. 

Finally, the ordinances have been intrusted 
to the churches for their exclusive use. There 
are only two of these : baptism and the Lord's 
supper. These w T ere both instituted by Jesus. 

Baptism comes first in the order of observ- 
ance. Those only are qualified for baptism 
who have first believed on Jesus. The com- 
mission to the apostles establishes this order. 
"Go ye therefore, and make disciples of all the 
nations, baptizing them into the name of the 



122 CHRISTIAN GROWTH. 

Father and of the Son and of the Holy Ghost. " 
Mat. 28, 19. "And he said nnto them, Go ye 
into all the world, and preach the gospel to the 
whole creation. He that believeth and is bap- 
tized shall be saved." Mark 16, 15-16. The 
apostles followed this order from the very be- 
ginning, and there is no instance on record in 
which they departed from it. " Now when they 
heard this they were pricked in their heart, 
and said nnto Peter and the rest of the apostles, 
Brethren, what shall we do ? And Peter said 
nnto them, Repent ye, and be baptized every 
one of yon in the name of Jesns Christ unto 
the remission of your sins ; and ye shall re- 
ceive the gift of the Holy Ghost." Acts 2, 37-38. 
" But when they believed Philip preaching good 
tidings concerning the kingdom of God and 
the name of Jesus Christ, they were baptized, 
both men and women. And Simon also him- 
self believed : and being baptized, he continued 
with Philip." 8, 12-13. 

Baptism is the door into the churches, and 
so it belongs to the churches and not to the 
kingdom. In writing to the church at Corinth, 
Paul says the members of that church were all 
baptized into one body, which he says is the 
body of Christ. "For in one Spirit were we all 



THE CHURCHES. 1 23 

baptized into one body." 1 Cor. 12, 13. "Now 
ye are the body of Christ, and severally mem- 
bers thereof." 27. Those who were baptized, 
were baptized into Christ, who is the head of 
the chnrch, whose body the chnrch is. "Or are 
ye ignorant that all we who were baptized into 
Christ Jesns were baptized into his death?" 
Rom. 6, 3. 

Baptism is also symbolical of the death, of 
the bnrial and of the resurrection of Jesus ; 
and, with him, of the death, of the burial and 
of the resurrection of those who have believed 
in him and who follow him in this ordinance. 
" Or are ye ignorant that all we who were bap- 
tized into Christ Jesus were baptized into his 
death ? We were buried therefore with him 
through baptism into death: that like as Christ 
was raised from the dead through the glory of 
the Father, so we also might walk in new- 
ness of life." Rom. 6, 3-4. " Having been 
buried with him in baptism, wherein ye were 
also raised with him through faith in the work- 
ing of God, who raised him from the dead." 
Col. 2, 12. 

The Saviour was himself baptized ; and, as we 
have seen from quotations already made, he 
commanded those who believed to be baptized. 



124 CHRISTIAN GROWTH. 

But if one obe}-s this command he must be- 
come a member of a church, for baptism is the 
door into a church. This command, therefore, 
amounts to a command to become members of 
a church. 

The Lord's supper comes after baptism in 
the order of observance. It is an ordinance 
belonging to the churches. There is no in- 
stance on record in the New Testament where 
any ever partook of the supper who had not 
first become members of a church through 
faith and baptism. In the earliest records of 
apostolic practice we find those continuing in 
the observance of the supper who had believed 
and who had been baptized. " They then that 
received his word were baptized : and there 
were added unto them in that day about three 
thousand souls. And they continued stead- 
fastly in the apostles' teaching and fellowship, 
in the breaking of bread and the prayers." 
Acts 2, 41-42. In writing to the Corinthian 
church, Paul rebuked them for the abuse of 
the Lord's supper and gave them instructions 
concerning it, as if, as a matter of course, 
it was an ordinance of the churches. "The 
cup of blessing which we bless, is it not a 
communion of the blood of Christ? The 



THE CHURCHES. 1 25 

bread which we break, is it not a communion 
of the body of Christ ? seeing that we, who are 
many, are one bread, one body: for we all par- 
take of the one bread. Behold Israel after the 
flesh: have not they which eat the sacrifices 
communion with the altar ? What say I then ? 
that a thing sacrificed to idols is anything, or 
that an idol is anything ? But I say, that the 
things which the Gentiles sacrifice, they sacri- 
fice to devils, and not to God: and I would not 
that ye should have communion with devils. 
Ye cannot drink the cup of the Lord, and the 
cup of devils ; ye cannot partake of the table 
of the Lord, and of the table of devils. Or do 
we provoke the Lord to jealousy? are we 
stronger than he?" 1 Cor. 10, 16-22. See 11, 
18-34. 

Here also we find the symbolical element. 
As baptism symbolizes burial to the life of sin 
and resurrection with Christ to newness of life, 
so the Lord's supper symbolizes the nourish- 
ing of the soul by Christ, the living bread that 
came down from heaven. To this symbolical 
feast the kingdom-Christian has no right to 
come. And herein he sustains a great loss. 

The Lord's supper is not, primarily, a com- 
munion of Christians with one another. It is 



126 CHRISTIAN GROWTH. 

that communion of each one with God in which 
the soul is nourished by the Spirit of God. If 
ever the Christian loves Jesus, his Saviour, it is 
at that hour when he is commemorating his 
Lord's death till he come. Out of this com- 
munion with Jesus grows the accompanying 
communion of saints. Then, if ever, the heart 
opens to the sunlight ; the shadows of distrust, 
of malice and of hatred flee away. The soul 
is warmed and fed. At these sacred times our 
hearts are made one and we love to sing : 

" Blessed be the tie that binds 
Our hearts in Christian love : 

The fellowship of kindred minds 
Is like to that above. 

" Before our Father's throne 
We pour our ardent prayers ; 

Our fears, our hopes, our aims are one, 
Our comforts and our cares." 

There is good reason for these ordinances or 
the Saviour would not have established them. 
Let no one presume to say that they are un- 
important. The judgment of the Son of God 
is safest, and we shall do best to follow his 
advice. These ordinances may mean more in 



THE CHURCHES. 1 27 

the plan of God than we suppose. But they 
certainly mean much. Everyone who has sub- 
mitted to them in the proper manner and in 
the proper spirit knows that by means of them 
he has been brought into closer sympathy with 
Jesus in his work for men, and so into closer 
sympathy with the sin-cursed race to save 
which he came. 

In the churches, with all their faults, are 
still to be found the conditions best suited to 
Christian growth. It is God's plan that this 
should be so. Why should any one work to 
his own plan when God will plan for him ? 
The great enterprises of the evangelization of 
the world are intrusted to the churches. Here 
is the agency of every saving enterprise — the 
agency appointed by Jesus himself. Why 
should not those who love Jesus work in the 
way he has appointed them ? In the churches 
is the atmosphere, sometimes vitiated, it is true, 
but after all purer than anywhere else in this 
evil world, in which the Christian will thrive 
best. Here is the soil into which the roots of 
the Christian life will strike deepest. All con- 
siderations, of God-laid plan, of God-appointed 
activity, and of hallowed association, unite in 
declaring that churches are essential to Chris- 
tian growth. 



CHAPTER IV. 

.« 

LOYALTY TO TRUTH. 

Truth is unchangeable and eternal. It can 
not be permanently overthrown, for it is the 
real being and the normal condition. Of very 
necessity it must at last be the final word in 
every controversy, and the survivor of every 
mortal combat. It cannot be changed by 
never so many lies. The truth that water will 
flow down hill cannot be gainsaid by all the 
stand-pipes of the world ; sometime they will 
crumble and totter and fall ; with murmuring 
laughter will their waters run down to the sea. 

The truth in its fulness is with God. He 
made all things and established their relations 
according to his own will and nature. Truth 
has its origin in the being and nature of God. 
God wishes men to be like him. The realities 
of the material and of the spiritual universe 
he desires men, so far as they are able, to 
know and to love. He desires that every one 
should not cast himself into the fire, or into 
the water, or into Hell. He does not want a 



LOYALTY TO TRUTH. 120, 

rebel in all his kingdom. And this desire is 
prompted, not more for his own sake, than for 
the sake of his subjects. God, the source and 
the soul of truth, desires men to be loyal to 
truth. 

Loyalty to truth is a condition of the soul. 

It is not a mode of life. One may speak the 
truth, and yet he may not be loyal to it. 
One may be honest in his business, and 
*yet he may not be loyal to the truth. One 
may be a preacher of the truth, and even 
he may not be loyal to the truth that he 
preaches. The outward life may seem to be 
true, and yet the man who lives this life may 
be untrue. The scribes and Pharisees were 
punctilious observers of outward appearances 
of truth, but Christ called them hypocrites 
and liars. Perhaps the religious world is in 
better condition to-day ; but if conformity to 
truth in life and in worship is only outward, 
then this conformity is not loyalty to truth. 

God desires "truth in the inward parts. " 
This is primarily a condition of soul. It is not 
an outward relation, but an inward condition. 
The important consideration is not how a 
man acts regarding the truth ; but what 
he himself is regarding truth. The person 



130 CHRISTIAN GROWTH. 

whose outward life is controlled by expediency 
will sometime find it expedient to be false. 
Whately says : " 'Honesty is the best policy' 
but he who acts on that principle is not an 
honest man." 

Loyalty to truth involves all the faculties of 
the soul. 

It is a condition of love. Expediency has 
nothing to do with it. The soul that is loyal 
to the truth, loves truth. In life, in death, 
this soul and truth are wedded and they will 
not be divorced. Duty is not once named 
between them. The soul that is loyal to truth 
does not ask, waiting, reluctant : Must I go 
with you ? But flushed and eager it says : 
Wait, I will go with thee, for I love thee. But 
this love of the loyal soul for truth is not an 
unmeaning passion. 

It is governed by knowledge. There cannot 
be love for that which is not known, although to 
inspire love the object need not be perfectly 
known. The object in the case before us, is 
truth. The soul must apprehend truth before 
it can be loyal to truth. But, by a kind of 
first act, the soul realizes a difference between 
truth in general — that is, truth of every kind 
and from every source — and untruth ; and it 



LOYALTY TO TRUTH. 131 

concludes that the side of truth is the lovable 
side. Intellectual activity, conscious or uncon- 
scious, precedes the love of truth in general. 

After the soul has learned to love truth in 
general then the intellect is consciously and 
constantly active, seeking to find out the real 
facts in any particular case in order that the 
love of the soul may be rightly bestowed. If 
a falsehood has been loved, supposing it to be 
truth, all that is necessary to influence the 
loyal soul to put away the falsehood is to con- 
vince it of its error. When the error is dis- 
covered there is no farther effort. The soul 
had mistaken its enemy for a friend. When 
the mask is off, the soul burns a moment for 
shame, rebukes the intellect and its own 
intuition, and welcomes the truth. Thus 
loyalty to truth becomes a goad to the intel- 
lect, insisting upon thorough examination. 
So, of course, the loyal soul will delay decision 
on any particular case until the intellect has 
done its work. 

Loyalty to truth is, therefore, more than loy- 
alty to conscience. Conscience renders verdict 
according to truth so far as it knows truth, and 
urges to obedience. Conscience is satisfied 
with what the soul already knows. Loyalty to 



132 CHRISTIAN GROWTH. 

truth, insists upon knowing more, so that con- 
science may judge more wisely. It subpoenas 
witnesses, and insists upon a new trial before 
conscience. 

Loyalty to truth also implies the foregone 
consent of the will. It involves the committal 
of the soul to truth in general, so that the soul, 
even before it knows what any particular truth 
may demand, loves that truth. 

We find, therefore, that loyalty to truth in- 
volves the action of the intellect in tireless 
investigation ; it involves the action of the con- 
science in the constant exercise of its function 
of moral judge and of reprover, compelling it 
to revise old decisions and to make new ones ; 
it involves the response of the will with alacrity 
and with power because the whole soul is moved 
with love for truth, and demands immediate 
and decided action upon the rendering of the 
judgment. 

Loyalty to truth manifests itself in obedi- 
ence to the truth. 

The result of this condition of soul will be 
action according to truth, both in the attempt 
to know it, and in the attempt to do it. And, 
first, in the attempt to know it. The initial 
attempt should be to know absolute truth — 



LOYALTY TO TRUTH. 1 33 

that is, truth unmodified by circumstances. 
While this attempt is being made, expediency, 
conciliation, selfishness and other considera- 
tions, all storm the soul demanding modifica- 
tion of the truth. An individual may be car- 
rying on an investigation with the simple 
intention, as he supposes, of finding out the 
exact truth ; and yet, because he lacks loyalty, 
he ma}^ be unconsciously moulding everything 
to the pattern of his personal desire. Or this 
modification may be partly conscious ; although 
the individual will not admit even to himself 
that his consideration of the subject will not 
bring him to the absolute truth in the case. 
He hopes to find the truth as it is modified 
by circumstances. And then the circumstances 
are not traced to their source in possible sel- 
fishness and disloyalty to truth. Real loyalty 
will hold one to a steady search for the ab- 
solute truth. 

After this is found and clearly understood, 
the same loyalty will still hold the soul steadily 
to its work until it has found out, also, in what 
way, perhaps by what compromises, this abso- 
lute truth can be brought into vital contact 
with circumstances. This distinction is of 
vital importance. It makes all the difference 



134 CHRISTIAN GROWTH. 

between truth and falsehood in the character 
whether the soul views truth through the dis- 
torting lenses of sin, or whether, with clarified 
vision, it views truth from the standpoint of 
"the Father of lights, with whom there can be 
no variation, neither shadow that is cast by 
turning." In the latter case, absolute truth 
is always made the point of departure in every 
application. In the former case, it is truth 
made conformable to certain given circum- 
stances that is taken for absolute truth. This 
modified truth is then applied to other circum- 
stances. The application here of this modified 
truth does not always lead to the same result 
as that which would be reached if the absolute 
truth were applied directly to these different 
circumstances. The application of truth to 
circumstances is like using a measure in cut- 
ting wood. The first stick is carefully meas- 
ured by a given standard. After that some care- 
less people take, each time, the last stick cut 
with which to measure the next cut. If after 
several cuts have been made, the last stick is 
compared with the original standard, it will 
often be found to differ considerably from it. 
The only safe way is to use the original meas- 
ure for each cut. 



LOYALTY TO TRUTH. 1 35 

The most practical application of this prin- 
ciple to Christians is in the study of the Bible. 
In the Bible we have certain absolute truth. 
Here is the original standard. But how much 
more willing Christians are to read religious 
books and tracts, and to hear sermons, than 
they are to study the .Bible for themselves. 
Yet the absolute truth of the Bible is modified 
more or less by passing through the personality 
of even the most unbiased student. Are not 
the various creeds of Christendom possible 
only because men study creeds and catechisms 
instead of studying the Bible itself? The 
person who loves the truth more than he loves 
the teaching of his fathers, more than he 
loves the teaching of his denomination, more 
than he loves his own will and his personal 
pleasure, will seek to know truth at its sources. 
It is fortunate that, for all practical purposes, 
this is possible in the case of every Christian 
who can read his native tongue, for the Bible 
is printed in all languages. 

This condition of soul will manifest itself, 
also, in the attempt to do the truth. And to 
do it exactly as one understands it. If a lie 
appears, it is not a lie in the intention but in 
the understanding. It is the expression of the 



136 CHRISTIAN GROWTH. 

case as the man understands it. And in order 
to be loyal the individual must so express him- 
self. He may be misinformed, but he is loyal 
to truth. Such an individual is to be consid- 
ered honest ; but he should be better informed. 
The lie is not moral, it may not be logical ; 
but it ma}^ result simply from lack of knowl- 
edge. Loyalty to truth does not, then, neces- 
sarily imply obedience to absolute truth ; but 
it does imply obedience to truth exactly as one 
understands it. 

But just here is the point of departure in 
most cases. At this point expediency, con- 
ciliation and selfishness again storm the soul, 
and demand the privilege of exercising per- 
sonal feeling in the matter of obedience to the 
truth as the soul exactly knows it. The in- 
dividual may admit that his action is not ex- 
actly right ; but he will plead in excuse his 
general good behavior and the wrong deeds of 
others. This is disloyalty. It is love of self ; 
not love of truth. Here untrue action origi- 
nates. Here could be found the switches that 
have turned men's souls most frequently out 
of the way of truth. Just a little modifica- 
tion of truth to accommodate circumstances is 
urged. Then this action is excused by saying 
that circumstances must be considered in order 



LOYALTY TO TRUTH. 1 37 

to get at the exact truth in smy particular case. 
A fallacy, the subtler because it has a certain 
truth in it. To this truth also the loyal man 
will be true ; but he who is disloyal will make 
this an excuse to favor his selfishness. 

The denominational differences that arise 
from not seeking for truth at its sources are 
fostered here. If all Christians were fully 
loyal to the Word of God, both in their inter- 
pretation and in their obedience, these differ- 
ences would vanish. Loyalty to truth mani- 
fests itself in exact obedience to the truth 
exactly as one understands it ; and back of 
this, loyalty to truth requires a love for abso- 
lute truth that insists upon every possible 
effort of the soul to apprehend truth as it is 
with God. 

Loyalty to truth is essential to the develop- 
ment of Christian character. 

The Christian is growing into the likeness 
of Jesus, who called himself the truth. " I am 
the way, and the truth, and the life." John 14, 
6. Was Christ true? Then the Christian 
must be true. When we find Christ before 
Pilate, saying : " To this end have I been 
born, and to this end am I come into the world, 
that I should bear witness unto the truth," we 



138 CHRISTIAN GROWTH. 

feel the fitness of his words to his character, 
and we expect to see him crncified with un- 
wavering fidelity. Nor can we find in all 
his life one instance where he ever sacrifised 
the truth. He was truth. Indeed loyalty to 
truth is not so much the loving response of 
the soul to truth, as it is the vitalization of the 
soul by truth. When the Christian is grown 
he will be like Jesus. Every disloyal purpose 
is a spot, eating fast and eating faster, that, if 
possible before the soul awakes to its condition, 
it may wholly consume the character into its 
own deadly organism. 

Farthermore, Christian character cannot be 
formed without the aid of the Holy Spirit. 
Without his aid the Bible is a sealed book. 
The springs of Christian character are in the 
Bible. The Holy Spirit forms the channel 
through which the living waters flow into the 
soul. From this channel men must receive 
these living waters. The Holy Spirit desires 
to be the friend of every man, and to whisper 
to his soul the principles of Christian character. 

But the Holy Spirit is the Spirit of truth. 
" And I will pray the Father, and he shall 
give you another Comforter, that he may be 
with you forever, even the Spirit of truth.' > 



LOYALTY TO TRUTH. 1 39 

John 14, 16. See also 15, 26. 16, 13. 1 John 5, 7. 
As love and loyalty to the Holy Spirit are 
essential to Christian character, so, because the 
Holy Spirit is the Spirit of truth, loyalty to 
truth is essential to Christian character. Is 
the guidance of the Holy Spirit worth any- 
thing to men ? Then let them be careful how 
they offend him by modifying truth to suit 
their own wills, or by rendering so heartless 
an obedience to truth as really not to obey it 
at all. As the Spirit's special work has to do 
with truth, he is most seriously offended by 
disloyalty to it. Those who would have the 
Holy Spirit for counselor and guide must love 
truth. 

This condition of soul has been prominent 
in the best characters the world has known. 
The list of those who, for the sake of the truth 
as they understood it, have given their lives 
up willingly, is long. In many cases the sacri- 
fice may have been unnecessary, and frequently 
it may not have been a sacrifice to absolute 
truth, but to prejudice and passion ; yet it 
cannot be doubted that in obedience to their 
convictions, the martyrs were loyal, however 
much they failed of loyalty in the investigation 
or in the lack of investigation that resulted in 



140 CHRISTIAN GROWTH. 

those convictions. In the noblest of these 
characters we # recognize also so mnch passion 
and self will that we despair of attaining fully 
to this ideal condition of soul. Nevertheless, 
these noblest of men have been characterized 
by their loyalty to truth. To these men, in 
recognition of their sympathy with God and 
of their likeness to him, the world has always 
paid an unobtrusive reverence. 

We have now seen that loyalty to truth is a 
condition of the soul. That it is not a mode 
of life ; but that it is a condition of intense and 
unselfish love of truth. That it is not merely 
love ; but that it involves every faculty of the 
soul. The intellect is goaded on to know the 
whole truth because lack of knowledge fre- 
quently causes love to be misplaced. The 
conscience sits in judgment upon the knowl- 
edge of the soul. And the springs of power 
are wound up ; the will is nerved to strike for 
truth because the whole soul is moved. 

Obedience results. The soul scorns selfish- 
ness. It will not, by any sort of subtle soph- 
istry, deceive itself for the sake of excusing 
itself from exact knowledge and from perfect 
obedience. Truth and the loyal soul are wed- 
ded ; they love each other; they are one. To 



LOYALTY TO TRUTH. 141 

cheat truth is to cheat the loyal soul's own 
self. It is not in this soul to tell a lie ; not 
even a white lie. A white lie ! There is no 
lie blacker than a white lie ; as there is no 
place of death more deadly than the place that 
seems all life ; as there is no devil so devilish 
as the devil clothed in the white garments of 
an angel. The soul that loves the truth hates 
a lie. If a soul has learned to love the gloam- 
ing of the shadow of a lie, he has already turned 
traitor to the truth. 

We have seen also that this spirit of loyalty 
to truth is essential to Christian character. 
Because Jesus, the Christian's Saviour and pat- 
tern, is the Truth. Because the Holy Spirit, 
the Christian's interpreter and guide, is the 
Spirit of truth. And because the history of 
those Christian characters that have been most 
illustrious, has proved these principles to be 
correct. Let men be true at the center of 
being. For, if not, the very processes of the 
soul become vitiated, and the power to discern 
truth is gone. Rudderless, chartless, compass- 
less, on an ocean — an ocean, the soul drifts — 
drifts. 



CHAPTER V. 

FAITH. 

Without faith it is impossible to please God. 
Certainly, then, faith should claim our attention 
as one of the essentials of Christian growth. 
The subject is given great prominence through- 
out the New Testament. The word for be- 
lieve and its synonyms occurs two hundred 
forty-six times there. The word for faith and 
its synonyms occur two hundred forty-four 
times. And the word for faithful, trusted, and 
the like, occurs sixty-seven times. This alone 
might not be particularly significant ; but in 
many places where the word occurs several 
verses are given to the discussion of the sub- 
ject. The word is one that cannot be often 
introduced without introducing the subject 
also. It is therefore evident that faith is one 
of the two or three subjects that are considered 
very fully in the New Testament. What the 
New Testament teaches on this subject will 
claim our attention in this chapter. 

Faith may be defined as confidence in the 



FAITH. 143 

reliability of a person or thing. In by far the 
majority of cases the person to whom reference 
is made in the New Testament is God, in some 
one of his three persons. Bnt there are a suf- 
ficient number of references to confidence in 
other persons to afford good illustrations of 
what was meant by faith in God. There was a 
certain man to whom a large amount of money 
was intrusted by his employer. The em- 
ployer then went into a distant country. When 
he returned he found that the man to whom 
he had intrusted his money had doubled it 
for him during his absence. That servant is 
called faithful. He was a servant in whose 
reliability his master could repose perfect 
confidence. Paul was such a man. He was 
intrusted with the gospel to the Gentiles. God 
had confidence in his reliability. So also, con- 
fidence was reposed in Philip, Titus and others. 
Judging from these examples and from a mul- 
titude of others like them, faith is not merely 
a passive confidence that a certain person once 
lived and was what he professed to be ; but it 
is active confidence in the reliability of an in- 
dividual who is personally known. Mere His- 
torical faith must precede real faith ; but it 
should not be mistaken for it. He who be- 



144 CHRISTIAN GROWTH. 

lieves that such a person as Jesus Christ once 
lived and taught according to the record of his 
life, is not necessarily a believer in the New 
Testament sense. This historical belief must 
become so personal as to control the believer's 
action, necessarily securing his regeneration. 
The devils believe, historically, and tremble ; 
but Paul would not have Christians yoke up 
with any such believers. He called them un- 
believers. 

In the New Testament the particular object 
of faith is God. Faith is such confidence in 
the reliability of God as leads one to act ac- 
cording to his will. The following are the 
words of one who was competent to speak upon 
this subject : " Jesus therefore said to those 
Jews which had believed him, If ye abide in 
my word, then are ye truly my disciples ; and 
ye shall know the truth, and the truth shall 
make you free." John 8, 31-32. But faith is 
even more definite than this. It is confidence 
that Jesus is what he claimed to be. When 
the people saw him healing the sick, casting 
out demons, and performing all his wonderful 
and beneficent works, they believed on him. 
What that meant is easily understood by no- 
ticing that those who believed brought their 



FAITH. 145 

friends to him for healing, and crowded his 
path to be with him. They had confidence 
that he was the Messiah. " She saith unto 
him, Yea, Lord: I have believed that thou art 
the Christ, the Son of God, even he that cometh 
into the world." John 11, 27. They believed 
that he and the Father were one. " Believest 
thou not that I am in the Father, and the 
Father in me?" John 14, 10. New Testament 
faith involves confidence in the deity of Jesus 
Christ. Moreover, the temper of this con- 
fidence is such that obedience to the teaching 
of Jesus accompanies it. 

Or, this confidence may be exercised toward 
a thing. Men may believe a report. Thomas 
refused to believe the report that Jesus had 
risen from the dead. Mary believed the word 
of the angel of the Lord. Many believed the 
words that Jesus spoke. Later many believed 
the Gospel as a whole. 

Faith, in all these cases, is found to be simply 
confidence in the reliability of some person or 
thing. In some countries gathering the eggs 
of sea-fowl furnishes occupation to a portion of 
those who dwell upon the coast. These sea- 
fowl deposit their eggs upon the shelving rocks 
that overhang the sea. In many cases the eggs 

10 



146 CHRISTIAN GROWTH. 

cannot be secured except by descending over 
the top of the cliff. A noose for the feet is 
made in the end of a rope, a basket is taken 
upon the arm, the hands grasp the rope above, 
and the men who hold the rope let the adven- 
turer over the edge of the cliff. Hundreds of 
feet below are the crags that the angry waves 
are washing night and day. The man finds 
himself hanging, swinging, turning in mid-air. 
Dizziness, faintness, trembling, all unite to 
precipitate him onto the rocks below. Fear 
overcomes him. As he swings past a project- 
ing rock he clutches it wildly ! The rope con- 
tinues slowly to descend — the noose loosens 
from his feet — his whole weight hangs upon 
his fingers — one by one they slip from the 
crumbling edge. Ah ! that man ought to have 
exercised confidence in the rope ; it could easily 
have sustained a hundred times his weight. 
He ought to have had confidence in the men 
who in all their long experience had never let 
a rope slip through their fingers. Had he done 
so, instead of meeting an untimely death he 
would soon have learned to swing far out over 
the waters and far in under the shelving rocks 
where his treasure lay, with a shout of triumph 
and with a sense of keen enjoyment. 



FAITH. 147 

As in the exercise of confidence in the relia- 
bility of a reliable person or thing faith grows, 
we are led to consider next that there are differ- 
ent degrees of faith. This is manifest from 
the New Testament. Faith grows. "And the 
apostles said nnto the Lord, Increase our 
faith." Luke 17, 5. "We are bound to give 
thanks to God always for you, brethren, even 
as it is meet, for that your faith groweth ex- 
ceedingly." 11 Thes. 1, 3. 

Faith has its origin with God. Jesus is its 
"author and perfecter," and the resurrection of 
Jesus and the power of God are its basis. After 
a doubting Thomas has seen the print of the 
nails and the wound of the spear, he can be- 
lieve anything. The apostles were witnesses 
of the resurrection of Jesus. Paul says that 
if he did not rise, their faith was vain, and 
their preaching vain. So our faith must rest 
upon the power of God as witnessed in the 
resurrection of Jesus rather than in any hu- 
man power or knowledge. But even then 
faith is sometimes weak. That it may become 
stronger it is often tested. If it bears the test 
it grows. 

The relation of faith to certain other things 
helps us better to understand what faith is. 



148 CHRISTIAN GROWTH. 

The relation between faith and sin, for exam- 
ple, is antagonistic. The Christian should 
therefore bring everything he does to the test 
of his faith. " Whatsoever is not of faith is 
sin." Rom. 14, 23. 

Faith is also related to the Gospel as a key 
to its lock. The Gospel can not be under- 
stood except by faith, for faith is the basis 
of the whole Gospel plan. So we find the 
Gospel called " The Faith." " But Elymas 
the sorcerer .... withstood them, seeking to 
turn aside the proconsul from the faith." 
Acts 13, 8. " Try your own selves, whether 
ye be in the faith." 11 Cor. 13, 5; and else- 
where. 

Faith is also vitally related to love. It ap- 
pears that such a thing as faith holding one 
off from the world in careless indifference con- 
cerning its salvation, and in self-satisfaction, is 
not possible. As love is the basis of the Gos- 
pel, and as faith is the basis or key of the 
Gospel, there must be a ver} 7 close relation be- 
tween them. Faith is useless without love. 
"And if I have all faith, so as to remove moun- 
tains, but have not love, I am nothing." 1 Cor. 

It is important also to notice the relation 



FAITH. .149 

that faith sustains to righteousness. This is 
Paul's theme more than any other. He was 
commissioned especially to the Gentiles. He 
was sent to save the Christian church from 
Judaism. The Jews were seeking to establish 
their righteousness by the deeds of the Law. 
Paul himself had tried to become righteous by 
obedience to the Law. When Jesus met him 
he gave this up, and learned that it is impossi- 
ble for any man to become righteous in that 
way. But he found a righteousness that men 
may have by faith in Jesus Christ. This 
righteousness does not amount to perfection of 
life ; but in the individual's faith God recog- 
nizes the right purpose of the heart, and he 
accepts this right purpose in place of the per- 
fect righteousness that has not yet been at- 
tained, but into which the man of faith is 
growing. " For what saith the scripture? And 
Abraham believed God, and it was reckoned 
unto him for righteousness." Rom. 4, 3. " Jesus 
answered and said unto them, This is the work 
of God, that ye believe on him whom he hath 
sent." John 6, 29. 

What does faith secure ? 

It secures the favor of God. " Through whom 
also we have had our access by faith into this 



150 CHRISTIAN GROWTH. 

grace wherein we stand ; and let us rejoice in 
hope of the glory of God." Rom. 5,2. " And 
without faith it is impossible to be well-pleas- 
ing unto him : for he that cometh to God must 
believe that he is, and that he is a re warder of 
them that seek after him." Heb. 11, 6. 

This favor is manifest in the propitiation of 
God, the Father. This propitiation is effected 
by faith. " Whom God set forth to be a pro- 
pitiation, through faith." Rom. 3, 25. God 
is certainly offended by sin. His favor can not 
be obtained until his holiness is satisfied. Pro- 
vision for this satisfaction has been made in 
the sacrifice of Jesus Christ. It now remains 
for men to exercise faith in the appointed sac- 
rifice ; and then, and not before, the sacrifice 
propitiates God toward the individual. The 
propitiatory sacrifice is sufficient to secure the 
favor of God to all ; but the sacrifice becomes 
effective, and his favor is actually secured by 
personal faith. 

This favor is farther manifest in the sinner's 
immediate and complete justification. " And 
by him every one that believeth is justified 
from all things, from which ye could not be 
justified by the law of Moses." Acts 13, 39. 
" We believed on Christ Jesus, that we might 



FAITH. 151 

be justified by faith in Christ." Gal. 1, 16. 
God not only forgives, he looks upon the man's 
faith and by virtue of it pronounces him free 
from the condemnation of the Law. This is 
justification. God grants his full favor when 
faith is manifest in the complete surrender of 
the will. Then God adopts the man and 
never neglects or depreciates him. Indeed he 
does not deal with men parsimoniously ; faith 
secures more than his favor, it makes certain 
his love. " For the Father himself loveth you, 
because ye have loved me, and have believed 
that I came forth from the Father." John 16, 
27. 

Faith also secures the favor of Jesus. He 
commended those who had faith. " Jesus saith 
unto her, Said I not unto thee, that, if thou 
believedst, thou shouldest see the glory of 
God?" John 11, 40. He condemned those 
who did not have faith. " And he, when he is 
come, will convict the world in respect of sin, 
and of righteousness, and of judgment : of sin, 
because they believe not on me." John 16, 8. 

And faith likewise secures the favor of the 
Holy Spirit. " But this spake he of the Spirit, 
which they that believed on him were to re- 
ceive." John 7, 39. 



152 CHRISTIAN GROWTH. 

Faith in securing the favor of God, the 
Father, Son, and Holy Spirit, has secured sal- 
vation. " For by grace have ye been saved 
through faith ; and that not of yourselves : it is 
the gift of God." Eph. 2, 8. This salvation is 
variously represented. It is a condition of the 
heart. u And he made no distinction between 
us and them, cleansing their hearts by faith." 
Acts 15, 19. 

It is forgiveness of sin. " To him bear all 
the prophets witness, that through his name 
every one that believeth on him shall receive 
remission of sins." Acts 10, 43. 

And it is righteousness. " For therein is re- 
vealed a righteousness of God by faith unto 
faith: as it is written, But the righteous shall 
live by faith." Rom. 1, 17. 

Besides the favor of God and salvation, 
faith secures blessings of a temporal nature. 
Jesus performed acts of physical healing in 
response to faith. See Mat. 8, 13. 9, 20-29. 
Mark 5, 34. Luke 8, 48 ; and elsewhere. 
The disciples also performed such acts of 
healing in the name of Jesus. " Now Peter 
and John were going up into the temple at the 
hour of prayer, being the ninth hour. And a 
certain man that was lame from his mother's 



FAITH. 153 

womb was carried, whom they laid daily at the 
door of the temple which is called Beautiful, 
to ask alms of them that entered into the 
temple ; who seeing Peter and John about to 
go into the temple, asked to receive an alms. 
And Peter, fastening his eyes upon him, with 
John, said, Look on us. And he gave heed 
unto them, expecting to receive something 
from them. But Peter said, Silver and gold 
have I none ; but what I have, that give I thee. 
In the name of Jesus Christ of Nazareth, walk. 
And he took him by the right hand, and raised 
him up : and immediate^ his feet and his 
ankle-bones received strength. And leaping 
up, he stood, and began to walk ; and he en- 
tered with them into the temple, walking and 
leaping, and praising God." Acts 3, 1-8. See 
also 14, 9. Gal. 3,5. Jas. 5,15; and elsewhere. 
The question arises, Do these gifts continue 
among Christians at the present time ? The 
question is variously answered by honest men. 
Some claim that faith can heal the sick ; others 
claim that it can not ; and still others claim 
that it has effect in connection with other 
means. So far as the teaching of the New 
Testament is concerned there do not seem to 
be any references sufficiently general to war- 



154 CHRISTIAN GROWTH. 

rant the supposition that the special gifts of 
healing granted to the early churches are con- 
tinued. Moreover, the history and the purpose 
of miracles go to establish the same con- 
clusion. The history of miracles shows that 
they began to disappear at a very early age. 
But if this is attributed to decadence in spir- 
itual power, we must consider the fact that 
Jesus never performed a miracle without a 
sufficient purpose. The necessity for miracles 
is probably past. In this age other proofs of 
divine authority are more efficient. The ques- 
tion now is, Are the New Testament records 
reliable history ? If so, the miracles recorded 
there suffice for all time. As a rule, those 
Christians who have the most intelligent faith 
in the Bible believe that miracles at the pres- 
ent time are not necessary to the Christian's 
greatest good. To be continually praying God 
to perform some miracle is to show lack of faith 
in his providence. Since Paul's experience 
with his thorn in the flesh we ought to know 
that thorns as well as roses are for our good. 
Was not the mitigation of human suffering 
that resulted from Christ's miracles mainly 
incidental to his greater purpose ? Did not 
Christ bear our sicknesses for the purpose of 



FAITH. 155 

proving his deity rather than for the purpose 
of assuaging a little human pain ? Jesus saves 
us from sin in and through our suffering ; not 
from it. But if any think they see the need 
of miracles, and have faith to pray for them, 
either continuously or on special occasions, let 
them pray ; and if they are not mistaken about 
the need God will grant the request. 

But all doubt vanishes when w T e come to the 
special blessings of a spiritual nature that are 
secured by faith. These belong to all, for 
all time. One of these blessings is obedi- 
ence. " Through whom we received grace 
and apostleship, unto obedience of faith among 
all the nations, for his name's sake." Rom. 
1,5. " Made known unto all the nations unto 
obedience of faith." 16, 26. 

Other blessings are joy and peace. " Now 
the God of hope fill you with all joy and peace 
in believing." Rom. 15, 13. 

Faith also secures comfort. " That is, that 
I with you may be comforted in you, each of 
us by the other's faith." Rom. 1,12. 

Faith secures Christian growth. " But ye, 
beloved, building up yourselves on your mcst 
holy faith." Jude, 20. 

Faith secures the indwelling Christ. "That 



156 CHRISTIAN GROWTH. 

Christ may dwell in your hearts through faith." 
Eph. 3, 17. 

And faith secures the resurrection from the 
dead. " For this is the will of my Father, that 
every one that beholdeth the Son, and believeth 
on him, should have eternal life ; and I will 
raise him up at the last day." John 6, 40. 

One thing is certain, physical results will 
follow such a triumphant spiritual condition as 
this. Many a bed-ridden sufferer will be made 
well ; many a burned-out physical organism 
will be revivified. This will sufficiently ac- 
count for a great many cures. 

What does faith do ? 

Faith works. " I will that thou affirm con- 
fidently, to the end that they which have be- 
lieved God may be careful to maintain good 
works." Titus 3, 8. See James 2, 17-20. Pos- 
sibly some things can be secured by faith with- 
out works ; but the attitude of true faith is 
that of confident joyful effort for the accom- 
plishment of the object of faith. The idler 
lacks faith of a definite, pointed and positive 
character. 

Faith makes profitable the preaching of the 
Gospel. " For indeed we have had good tidings 
preached unto us, even as also they : but the 



FAITH. 157 

word of hearing did not profit them, because 
they were not united by faith with them that 
heard." Heb. 4, 2. 

Faith also triumphs over the world. By 
faith the soul sees God, and by faith the soul 
loves God and endures as seeing him who is 
invisible. " For whatsoever is begotten of God 
overcometh the world : and this is the victory 
that hath overcome the world, even our faith." 
1 John 5, 4. See Heb. 11, 27, seq. 

When the nature of faith is understood, 
when the blessings that it secures to him who 
exercises it are known, and when the triumphs 
of faith are realized, the question usually fol- 
lows, How can faith be secured ? 

It may be secured by testimony. The testi- 
mony of men inspires faith. " How then shall 
they call on him in whom they have not be- 
lieved ? and how shall they believe in him 
whom they have not heard ?" Rom. 10, 14. 
See also John 1, 7. 20, 30-31. "Jacob's well 
was there. Jesus therefore, being wearied 
with his journey, sat thus by the well. It 
was about the sixth hour. There cometh a wo- 
man of Samaria to draw water : Jesus saith unto 
her, Give me to drink. .... Jesus saith unto 
her, Go, call thy husband, and come hither. 



158 CHRISTIAN GROWTH. 

The woman answered and said nnto him, I 
have no hnsband. Jesus saith unto her, Thou 
saidst well, I have no husband : for thou hast 
had five husbands ; and he whom thou now 
hast is not thy husband : this hast thou said 

truly So the woman left her waterpot, and 

went away into the city, and saith to the men, 
Come, see a man, which told me all things that 
ever I did : can this be the Christ ? They went 

out of the city, and were coming to him 

And from that city many of the Samaritans 
believed on him because of the word of the 
woman, who testified, He told me all things that 
ever I did." John 4, 6-7, 16-18, 28-30, 39. If the 
wicked woman of Samaria could give testimony 
concerning Jesus that led many to exercise 
faith in him, who may not give such testimony ? 
This testimony of personal experience often 
does more to establish faith on the part of 
others than do books or sermons. There is also 
the testimony of the Bible, which records the 
testimony of the patriarchs and of the prophets 
and of the apostles concerning Jesus whose 
words inspired faith when they were spoken ; 
and the}^ inspire faith now. " But many of 
them that heard the word believed." Acts 4, 4. 
And there is the testimony of miracles. 



FAITH. 159 

Miracles were necessary to the establishment 
of the claims of Jesus. The historical truth of 
New Testament miracles being granted, there 
is no reasonable escape from faith in Jesus 
Christ. These miracles which were conclusive 
proof when they were performed are equally 
conclusive now. " The works that I do in my 
Father's name, these bear witness of me." 
John 10, 25. See 37-38. 6, 30. 7, 31. 

And again there is the testimony of foretold 
events. " And now I have told you before it 
come to pass, that, when it is come to pass, ye 
may believe." John 14, 29. One may certainly 
have faith if he will look up the testimony. 
It can be found in personal experience, in the 
words of Jesus, in his miracles, and in the ful- 
filment of predicted events. 

Truth also inspires faith. Christian faith is 
established in truth. Men may not at once 
recognize the truth, they may miss it forever ; 
but when the truth is recognized it inspires 
faith. " But because I say the truth, ye be- 
lieve me not. Which of you convicteth me of 
sin ? If I say truth, wh}^ do ye not believe 
me?" John 8, 45-46. 

Faith is farther secured by seeking the 
glor}^ of God. " How can ye believe, which 



160 CHRISTIAN GROWTH. 

receive glory one of another, and the glory 
that cometh from the only God ye seek not?" 
John 5, 44. Men may so dazzle their eyes 
with their own glory and pride that they will 
fail to see the glory of God and to humble 
themselves before it ; but let men seek the 
glory of God and faith will not be wanting. 

And faith is still further secured by sight. 
" Then entered in therefore the other disciple 
also, which came first to the tomb, and he saw, 
and believed." John 20, 8. " Because thou 
hast seen me, thou hast believed : blessed are 
they that have not seen, and yet have be- 
lieved." 29. As one lost in the fog of earl y 
morning rejoices more and more as he sees, 
one after another, the familiar objects that 
assure him that he is in the right path at last, 
so the little faith that enables one to begin the 
Christian life, rewarded by experience, gives 
greater faith to make greater dependence upon 
God, until the soul rests satisfied that the way 
of life is found. 

Finally, all men ought to have faith in God. 

Men ought to exercise faith in God for their 
own sakes. No one has a right to cast his 
soul away. No man in his right mind commits 
suicide of the soul. " He that believeth and is 



FAITH. 161 

baptized shall be saved ; but he that disbeliev- 
eth shall be condemned." Mark 16, 16. "I 
said therefore .unto you, that ye shall die in 
your sins : for except ye believe that I am he, 
ye shall die in your sins." John 8, 24. 

Men owe it to God to have faith. He earn- 
estly desires it. " And Jesus answering saith 
unto them, Have faith in God." Mark 11, 22. 
"Simon, Simon, behold, Satan asked to have 
you, that he might sift you as wheat : but I 
made supplication for thee, that thy faith fail 
not." Luke 22, 31-32. 

Can any one refuse to have confidence in the 
reliability of Jesus Christ, and in the truth 
that he reveals ? Can an y one lack desire for 
faith, since it secures the favor of God, salva- 
tion, obedience, joy, peace, comfort, growth in 
grace, the indwelling Christ, and the resurrec- 
tion from the dead? Who would not have the 
faith that works with tireless energy along the 
highways of God's providence ? Surely all 
men would desire faith if they knew about it. 
And those who desire it may find it by review- 
ing the testimony, which amply proves that 
" Jesus Christ is Lord, to the glory of God the 
Father." 



11 



CHAPTER VI. 

THE IDENTITY OF MISSIONS AND CHRISTIANITY. 

What is all this missionary work of which 
we hear so much, and what is the use of it ? I 
became a Christian and joined the church, sup- 
posing that was the end of it; and now I find 
myself expected not simply to be an ordinary 
Christian, but to open my heart and my pocket- 
book to missions — as many of them as there 
were demons in the herd of swine. Is not 
Christianity sufficient to save one without the 
missionary attachment? To such a question 
one is tempted to answer : Why, sir, missions 
is Christianity in action ! But as so many 
seem not to realize that there is no such thing 
as Christianity not in action, it would be un- 
safe to risk a sarcasm so liable to be unnoticed. 
No, the answer must be given plainly and 
soberly : Missions and Christianity are one 
and the same thing. Every Christian, in just 
so far as he is a Christian, is a missionary. 

In the hope that this book may fall into the 
hand of some Christian who is willing to see 



MISSIONS AND CHRISTIANITY. 1 63 

what truth there is in the* statement made 
above, this chapter is given to showing the 
identity of missions and Christianity. 

This identity is seen in the identity of their 
object. 

The object of missions is to save from sin a 
world that, for the most part, does not care 
particularly about being saved — to take the 
liquor from the man who wants to drink it — to 
persuade the soul who wants to be vile to be 
pure — to teach the soul who loves himself to 
love another — to preach salvation from all sin 
— to preach a God who had rather pardon than 
punish — and to do this not alone by word of 
mouth ; but also to preach by the life. What 
the missionary teaches, he must also practise. 
If he says " love your enemies," he must love 
his. The object of missions is, by word and 
life, to teach salvation through faith in Jesus 
Christ. 

But this is also the object of Christianity. 
Jesus himself states this directly. " Even so 
it is not the will of your Father which is in 
heaven, that one of these little ones should 
perish." Mat. 18, 14. " For the Son of man 
came to seek and to save that which was lost." 
Luke 19, 10. " The thief cometh not, but that 



164 CHRISTIAN GROWTH. 

he may steal, and kill, and destroy : I came 
that they may have life, and may have it abun- 
dantly." John 10, 10. The theme of the Sa- 
viour's preaching was salvation wrought by 
faith and love. His life enforced his teaching. 
If he said, " love your enemies," he died for 
his. His preaching, his life and his death agree 
in declaring that the sole object in his coming, 
the sole object of Christianity, was the rescue 
of men from sin. Thus it is evident that in 
their object, at least, missions and Christianity 
are one. 

The identity of missions and Christianity is 
seen, also, in the identity of their plans for 
the accomplishment of their object. 

The first part of the plan of missions is to 
send out messengers to proclaim the Gospel. 
Upon the principle that men cannot hear with- 
out a preacher, and that if men go to preach 
they must be sent under such circumstances 
that they can give their time, without suffering 
for want of the necessaries of life, to the work 
of proclaiming the Gospel, the Christian peo- 
ple of all lands unite in their various mission- 
ary societies to send men, who are first called 
of God and qualified, that they may go forth 
to preach the Gospel to those who otherwise 
cannot hear it. 



MISSIONS AND CHRISTIANITY. 1 65 

These men must be provided with a message 
that they so thoroughly understand and that 
is in itself of so exalted a nature as to make 
these missionaries vastly superior, religiously' 
at least, to those to whom they are sent. And 
yet it is not primarily the missionary that is 
sent, but his message. This message is the 
Gospel of the Son of God. 

The message must be carried by feet that 
are " beautiful upon the mountains" to the re- 
gions where heathen temples glitter in the sun 
with a lustre equaled only by the darkness 
that thickens over their shrines. From homes 
of Christian culture and of love, and from 
schools of Christian learning, the noblest of the 
world must go, carrying to those who live in 
the blackness and darkness of apostacy from 
God the only message that can make the world 
noble. This is a long, hard journey, compared 
with which the crossing of seas and of deserts 
is as nothing. 

But this is exactly .the plan of Christianity. 
God sent his Son into the world. The very 
first act in the whole drama of the Gospel is 
an act of sending forth some one on an errand 
of love and mercy. Jesus was the Sent of God. 
We use the Latin word in our name mis- 



1 66 CHRISTIAN GROWTH. 

sionary. It corresponds to the Greek apostle. 
Either term'.'can be applied to Jesus with equal 
propriety. He was the Sent of God, and he 
was so called by Latin writers in the early cen- 
turies of the Christian era. Arnobius Afer 
(a. d. 295) speaks, of Jesus by this very name, 
"Missus" — the past participle of the Latin verb 
to send — the Sent. So also Isidorus Hispalen- 
sis (a. d. 636) calls him the "Missus" — the 
Sent. Jesus was God's missionary or apostle. 
Of this the churches have had no doubt. But 
for some unaccountable reason, for years the 
churches and Christians seem to have over- 
looked this text: "As thou didst send me into 
the world, even so sent I them into the world." 
John 17, 18. 

Jesus was sent forth on a mission. He 
was sent from Heaven, a state of being in- 
finitely above that of mortals, in order that 
he might save them. If he had come merely 
as a man from among men, then Christianity 
would have been no greater in its uplifting 
power than is philosophy. Then Christianity 
would have had no more power to save the 
fallen than has morality apart from Chris- 
tianity. The power that lifts up can not lift 
its burden higher than itself. Jesus was sent 
from Heaven. He can lift up to Heaven. 



MISSIONS AND CHRISTIANITY. 167 

He was sent to Earth. This was a long way, 
if we consider the moral distance, and the long 
stretch between perfect rest of soul and the 
turmoil of this human life. It was a long 
way, if we consider the Saviour's necessity, 
because of our inability to hold converse with 
a spirit, to become mortal and susceptible 
to human disease and temptation. The dis- 
tance that Jesus traveled in this sense will 
never be known to men. This, then, is the 
plan of Christianity. The best inhabitant of 
Heaven sent to whisper in the ear of man. 

Thus we find that missions and Christianity 
are the same. The plan of missions simply 
carries out the plan of Christianity. Chris- 
tianity brought Jesus from Heaven to Earth ; 
and missions take him to all parts of the 
Earth. 

This leads us to the second part of the plan 
of missions, which is to accomplish the first 
part of the plan and to perpetuate the plan by 
asking every Christian to feel that in becom- 
ing a Christian he becomes personally re- 
sponsible, in a degree corresponding to his 
ability, for the salvation of the whole world. 
All the appeals of missions for men and for 
money are made upon this basis. The teach- 



1 68 CHRISTIAN GROWTH. 

ing of missions upon this part of the plan 
can not be told except by telling the teaching 
of Christianity, they are so wholly the same. 
So, rather than state this part of the plan 
twice, we pass to consider it as the second part 
of the plan of Chris tianity. 

Jesus was sent to evangelize the world ; but 
during his earthly life he did not complete 
this work. He came to acquaint men with 
God and to show the true nature and purpose 
of God, raising up witnesses to what he was 
and to what he taught, by means of whom he 
purposed to carry forward and at last to com- 
plete this work of evangelization. This the 
churches for ages did not fully realize. The 
day of neglected missionary activity is always 
the dark age of the churches, as the dark age 
of every Christian is the time before he hears 
the ringing cr} T of the Gospel : "Go } T e." Kad 
not Jesus made provision for the continued 
existence and spread of his Gospel it had soon 
become a thing of the past. 

Jesus, however, did make provision, in the 
nature of the Gospel itself, as well as by posi- 
tive instruction, for this very thing. In the 
hearts of these who understood the spirit of 
the Gospel of their Saviour, the words "Go ye" 



MISSIONS AND CHRISTIANITY. 1 69 

were burning before the Saviour spoke thern. 
But even they did not know what course of 
action to pursue. The Saviour told them to 
tarry in Jerusalem until the coming of the 
Spirit. The Spirit came and these disciples 
felt themselves transformed into apostles. The}- 
had been learners of Jesus, doing some preach- 
ing and some healing ; but now the burden of 
the perpetuation of the Gospel of the Son of 
God was laid upon them by the command of 
Jesus ; and under the guidance of the Spirit 
the}' began to speak with tongues. Had they 
failed to do this the Gospel had not gone out 
through Asia and over into Macedonia and 
even down to Rome. The apostles went and 
preached ; but that was not enough. 

When death overtook them had there not 
been others ready to preach and to teach we 
would have been to-day in the darkness of 
heathenism. Here is the fundamental idea of 
Christianity. A Saviour sent from Heaven to 
Earth to show the way from Earth to Heaven 
to a few who are commissioned to show it to 
others. And ever}- man who receives the mes- 
sage of salvation receives with it, as a part of it, 
the commission to tell the message to others. 
He who has received the message, but who has 



170 CHRISTIAN GROWTH. 

not received the accompanying commission to 
pass it on, has received it in so half-hearted a 
manner as to make it donbtfnl if it ever does 
him any good. The reason for this assertion 
will appear a little later. Clearly missions are 
doing jnst what Christianity planned and com- 
manded to be done. Christianity and missions 
are one in purpose and in plan. 

The identity of missions and Christianity is 
farther seen in the identity of their spirit. 

The spirit of missions is love. This can not 
be donbted in the face of the history of 
missions. Not to mention the spirit that has 
been the motive in all the great movements 
toward evangelizing the world in earlier days, 
let ns call to mind the spirit that roused the 
present interest in modern missions. It was a 
mighty love for men that burned in the heart 
of Samuel J. Mills as he walked and pondered 
and prayed in his rambles through the country 
about Williams' College. It was this love that 
moved him, with the companions whom he 
chose, to retire daily to the shelter of a neigh- 
boring hay-stack to pray God to prepare a 
way by which the Gospel might be carried to 
the heathen. In this spirit were modern mis- 
sions born. 



MISSIONS AND CHRISTIANITY. 171 

It was the same spirit that burned in Carey's 
heart while he worked away at his cobbling. 
But when the genuine Christian love once 
secures a place in the heart it soon begins to 
manifest itself. Be he cobbler or priest who 
has felt the fire of the love that is akin to that 
of Jesus, he begins to plead with Christian 
people to help save those who live in the cold, 
un warmed by a Saviour's love ; who live in the 
darkness outside the circle of this glowing fire- 
light. So Carey began to exhort ; then to 
preach ; then he went to India ; then he went 
to Heaven where he now beholds the Saviour 
whose love so burned in his soul. 

It was this spirit that fired the great Judson 
and that made him strong to suffer. How like 
the lament of Jesus over Jerusalem is the fol- 
lowing cry of Judson and his few fellow-mis- 
sionaries over Ava. This cry was sent across 
the great waters in a plea to Christians in 
America for more missionaries. " Of all the 
places that now cry around us, we think that 
Kyouk Phyoo cries the loudest. No ; we listen 
again, and the shrill cry of golden Ava rises 
above them all. O Ava ! Ava ! with thy 
metropolitan walls and gilded turrets, thou 
sittest a lady among these eastern nations ; 



172 CHRISTIAN GROWTH. 

but our hearts bleed for thee ! In thee is no 
Christian church, no missionary of the cross." 
(Memoir of Judson, Wayland, p. 53.) But 
Judson himself was there later, in prison for 
Ava's sake. 

It was this spirit in the heart of Judson' s 
wife, Ann Hasseltine, that made her anxious 
to return from her visit to America to her 
home of suffering among the heathen, and to 
her ultimate death from this suffering. Her 
biographer gives us a glimpse of her spirit in 
the following words : " Several were added to 
the little mission church, greatly rejoicing the 
heart of Mrs. Judson in America, who was 
' well acquainted with the name of every one,' 
and causing her to be impatient to start back." 
She soon went back — back to the horrors of 
Oung-pen-la, that no one can ever fully real- 
ize — back to succor her husband in his terrible 
sickness and imprisonment ; and then a little 
later, with no white face near her — save that 
of her baby Maria, upon whom death had 
already put its mark — to die with this sad, low 
plaint upon her lips : " The new missionaries 
are long in coming, I must die alone and leave 
my little one." Of her Dr. Edward Judson 
says : " The hands so full of holy endeavors 



MISSIONS AND CHRISTIANITY. 1 73 

were destined to be suddenly folded for rest. 
She died apart from him to whom she had 
given her heart in her girlhood, whose foot- 
steps she had faithfully followed for fourteen 
years, over land and sea, through trackless 
jungles and strange, crowded cities, sharing 
his studies and privations, illumining his 
hours of gloom with her beaming presence, 
and with a heroism and fidelity unparalleled 
in the annals of missions, soothing the suffer- 
ings of his imprisonment. He whom she had 
thus loved, and who, from his experience of 
Indian fever, might have been able to avert the 
fatal stroke, was far away in Ava. No mission- 
ary was with her when she died, to speak 
words of Christian consolation. The Burman 
converts, like children, gathered helplessly and 
broken-heartedly about their white mamma. 
The hands of strangers smoothed her dying 
pillow, and their ears received her last faint, 
wandering utterances. Under such auspices 
as these her white-winged spirit took its flight 
to the brighter scenes of the New Jerusalem." 
The significance of these sufferings, much 
multiplied unto death, lies in the fact that she 
gave herself to them consciously, willing to 
undergo them for the sake of giving the light 



IJ4 ' CHRISTIAN GROWTH. 

of the Gospel to those whose souls were abid- 
ing "in darkness and in the shadow of death." 

But this is only a grand illustration of the 
Christian spirit. The missionary or Christian 
plan is not to be carried out by means of 
authoritative commands ; but by means of the 
nature of the thing itself. Christianity is love- 
begotten, for " God is love." i John 4, 8. God 
sent his Son. We are told why he sent him. 
" God so loved the world, that he gave his only 
begotten Son, that whosoever belie veth on him 
should not perish, but have eternal life." John 
3, 16. This is the key-note of the Gospel. 
The second tone of the harmon3 T is the love of 
him whom God sent. " This is my command- 
ment, that ye love one another, even as I have 
loved you. Greater love hath no man than 
this, that a man la} 7 down his life for his 
friends." John 15, 12-13. Here also is a third 
tone. " Love one another, even as I have loved 
you." And in this prayer of prayers, Jesus 
again returns to the key-note, completing the 
full chord in these words : "I made known 
unto them th} T name, and will make it known; 
that the love wherewith thou lovedst me may 
be in them, and I in them." John 17, 26. 

This Love of God for Jesus and for men, in 



MISSIONS AND CHRISTIANITY. 1 75 

Jesus and in men, causing love to abound in 
all hearts where it enters, for God and for 
Jesus and for all men, is not a passion ; it does 
not look for love in return, nor for any selfish 
end. This love it not defined by our natural 
love for one another. It is not a passion, it is 
a principle. 

Love recognizes the goodness of God and it 
turns toward him as the flower turns toward 
the sun. It recognizes the right of God to his 
sovereignty and, bending sweetly in sorrow, 
singing praises in joy, it acquiesces in his 
will. 

It recognizes the possibilities of men. Not 
of the good and of the great only, but of the 
wicked and of the lowly also. The wicked 
might have been good. The good but just 
escaped being wicked. Love sees that all men 
are capable of great wickedness. It knows 
well, what we will not often admit to ourselves, 
that in every soul there is the possibility, even 
the danger, of awful sin. How a soul can 
hate ! and how dark are the crimes that follow 
in the trail of hatred ! What capacity for 
crime; and what capacity for suffering the woe 
that crime begets ! Love sees it all, and love 
would spare the soul — whose soul it matters 



176 CHRISTIAN GROWTH. 

not. If there is a soul in danger, love would 
rescue it, not counting the cost. Love sees 
the woe of the lost soul. And beside this, love 
knows that every soul has also a marvelous 
capacity for good. He who loves knows how 
large a soul may become. He knows that all 
low aims and base desires are killed by the 
love of God in the heart. He knows that the 
soul is capable of a knowledge and of an enjoy- 
ment as great as is the suffering of which it is 
capable. To him who loves it is not only the 
soul in its woe that appears ; but it is the 
angel become a devil. A ruined soul is not 
that merely. Love sees, in contrast, the golden 
city where this soul might have had its home. 
It is impossible that God could love men 
and not do the very best thing for them. Jesus 
could not do otherwise than suffer for men when 
he was moved by so mighty a love. So men 
who become possessed of this same love must 
be actively engaged for the glory of God who 
is the primary object of the love ; and, im- 
mediately, for the salvation of men ; both be- 
cause this is God's will and because the same 
love that moved God to send his Son and that 
made Jesus come, also impels these men to 
tireless activity always for the salvation of 
men everywhere. 



MISSIONS AND CHRISTIANITY. 1 77 

This is the true spirit of Christianity. This 
is the spirit that prompted Jesus. In apparent 
surprise at the dulness of the human under- 
standing of his mission he said : " Wist ye not 
that I must be about my Father's business. " 
Luke 2, 49. So also says the Christian. For 
this reason we said, a little while ago, that he 
who supposes he is a Christian, but who has 
not received the accompanying commission to 
tell air the world of Jesus, is so half-hearted in 
his Christianity as to make it very doubtful 
whether it ever does him any good. Can one 
be a Christian and still be destitute of the 
fundamental principle of Christianity ? Per- 
haps many professing Christians have some of 
this great love hid away somewhere. Many 
will be "saved so as by fire." God pity them ! 
But the Christian is a missionary in so far as 
he is a Christian. 

The identity or" missions and Christianity is 
seen also in the identity of their fields. 

The mission field is the world. It is not 
the doctrine of missions that a Christian should 
be a foreign missionary to the exclusion of 
all other missionary enterprises. In fact the 
foreign missionary makes the foreign mission 
station his home and to him the work comes 

12 



1 78 CHRISTIAN GROWTH. 

to be work for neighbors. He can not work 
for a neighbor at a distance, so it comes to be 
work for the person at his side, within reach of 
his voice. This spirit that recognizes the world 
as the field of Christian activity knows well 
that where the Christian is there his vocal 
words must be spoken, and there his most di- 
rect work must be done. The true missionary, 
wherever he is, will seek to save the soul who 
is nearest at hand ; but he will pray for all 
men everywhere as he loves all ; and he will 
give for all as he is able. The true missionar}- 
is moved by the love of men to seek their sal- 
vation in their homes, in their places of busi- 
ness, in their churches, not only ; but his love 
will take in the interests of state missions. He 
will be anxious to help care for the souls of 
those who are inhabitants of North America — 
the great home mission field — so called. And 
he will never say, I have no time or care for 
the heathen abroad, there are heathen enough 
here. 

Now this field of missionary activity is also 
the field of Christian activity. Did not Jesus 
say : " Go ye into all the world" ? Mark 16, 15. 
This great mission upon which he sent his dis- 
ciples forth could not be fulfilled at once, not 



MISSIONS AND CHRISTIANITY. 179 

even during their lives, for the world — all the 
world — means everywhere, always. The dis- 
ciples would die before they had preached to 
all the world ; therefore they must pass along, 
together with the Gospel, the commission to 
tell it to others. That this was the Saviour's 
intention is evident from his prayer. "Neither 
for these only do I pray, but for them also 
that believe on me through their word." John 
17, 20. Jesus lifts the veil from the future. 
He points to the long line of men and of 
women w T ho have made up the number of those 
who believe on him through the word of those 
who have heard and who have spoken. He 
pointed to us and to our posterity to the end 
of the age and prayed for us. He saw the 
dark regions of the heathen and he knew that 
the blood of the faithful would be the seed of 
"the Gospel there. Pointing to the Indian 
learning to pray, he prayed for him. He saw 
under the lifted curtain the darkness of Africa, 
and Livingstone breaking through the jungle. 
He saw China's millions. He saw Japan. He 
saw the trooping children of our own great 
land, pouring over its western borders, scatter- 
ing in little bands and then gathering in little 
groups of two and three, carrying in their 



l8o CHRISTIAN GROWTH. 

hearts the echoes of the prayers of the mothers 
of the East : and seeing them, he prayed for 
them. Under that lifted veil he looked into 
secret corners where the Christian's foot has 
not yet stepped, and pointing there he prayed 
for those who have never yet seen the light in 
a Christian's eye ; the prayer to take effect 
when they have believed on him through some 
Christian's word. Go there in person or by 
your money for the purpose of bringing these 
within the range of that prayer. God's bless- 
ing in answer to the Saviour's prayer hangs 
within reach, suspended over every human 
being to the end, ready to descend when the 
conditions of the prayer are met. These con- 
ditions are that some one tell the blessing of 
salvation to him who has never heard of Jesus ; 
and that he believe on Jesus through their 
word. 

The apostles understood that the field was 
the world. . They began at Jerusalem and 
preached everywhere ; some still in Jerusalem, 
some in neighboring towns, some in Cappado- 
cia and Asia, some in Macedonia, even to 
Rome. And they did not stop going because 
they thought that they had reached the limit 
of their commission, but because they reached 
their graves. 



MISSIONS AND CHRISTIANITY. l8l 

In the light of the New Testament it is hard 
to understand how any Christian can be con- 
tent to love less than the whole world. Indeed 
the right kind of love is love for a soul because 
it is a soul without regard to where it is. 

If these things are true, the Christian is a 
missionary in everything except vocation. 
Occasionally some Christian is moved to go 
abroad to work in a distant community for the 
salvation of men. We call him a missionary. 
Very well. Only let it be understood that in 
changing his vocation to that of preaching to 
the heathen he has not changed the man, nor 
has he made himself different from other Chris- 
tians. He is under no greater obligation to 
love men everywhere than is every Christian. 
He is not more constrained or more inspired 
by the spirit of the Gospel to do this than 
is every Christian, except that he may be a 
better Christian. 

The world's redemption is as much upon 
your shoulders as upon mine, and it is as 
much upon my shoulders as upon any mis- 
sionary's. If I shirk, that is my shame. If 
he is faithful, that is his glory in Christ. So 
then the Christian in the counting house and 
the Christian at the plow, who are equally pos- 
sessed by the divine love for men, are equally 



1 82 CHRISTIAN GROWTH. 

missionaries. The merchant, the pastor, the 
laborer and the missionary, if they are equally 
possessed by Christian love, are eqnal as Chris- 
tians and as missionaries. The man at the 
plow is just as much commissioned of God to 
save the world as is the man who goes 
to preach to the heathen. That he must work 
in a different way is a matter of course ; but 
that does not affect the fact that every Chris- 
tian has on him the glorious burden of the 
world's redemption. 

This conclusion follows immediately from 
the fact that the Christian, if he is a Christian, 
by virtue of his relation to Christ, is one of the 
great company to whom Christ said, " Go ye 
into all the world," and for whom he prayed 
that those who believed through the Christian's 
word might be blessed. By virtue of this rela- 
tion to Christ and by virtue of his connection 
with the great self-perpetuating institution of 
Christianity in the world, every Christian is 
first and pre-eminently a missionary. He may 
be a farmer-missionary, or a mechanic-mis- 
sionary, or a minister-missionary, or a mission- 
ary-missionary. Whatever may be his specific 
name, indicating in what kind of labor he 
spends his life, his generic name is missionary 
as surely as it is Christian. 



MISSIONS AND CHRISTIANITY. 183 

The same conclusion is reached and is as- 
sured when we consider that the Christian is 
a Christian only because he has come to be 
controlled by the spirit of Jesus — the spirit 
that yearns for the lost as the mother yearns 
for her sinning boy or weeps over her ruined 
girl. He does not yet .know much of Christ, 
who does not know this burden for the souls 
of men. It is because of this essentially mis- 
sionary spirit of Christianity that the Christian, 
as soon as he has received the Saviour for him- 
self, turns to his brother, to his sister, or to 
some one near and says : Oh, my friend, the 
Saviour's love is precious. Will not you ac- 
cept it ? 

This loving spirit will not suffer the re- 
straint that its body is compelled to bear. 
Heaven can not contain it when the cry of the 
lost comes up to the gate ; but it bursts forth 
to Earth and Jesus is found calling to repent- 
ance the children of men. This spirit, if it is 
in the heart of man, can not be confined' to his 
heart ; it will burst forth and be felt in healing 
power somewhere. And where it does not 
matter. Only so that its whole and ever in- 
creasing energy may be expended on the suffer- 
ing objects of its love. 



CHAPTER VII. 

CHRISTIAN BENEFICENCE. 

u It is more blessed to give than to receive.' ' 
God has encouraged men to live philanthropic 
lives by making self-forgetfulness the secret of 
true happiness. He goes on his way with the 
lightest heart who has denied himself for an- 
other's sake. The following story is told of 
Alexander Jean Boucher, the great French 
violinist. There is at Vienna a beautiful wood 
six miles long. It is a public pleasure ground. 
At a certain festival once held there an old sol- 
dier, lame, ragged and destitute took his stand 
in the shade of a large tree near a much fre- 
quented thoroughfare. He brought forth his 
old violin and tuned it as best his deaf ears 
would permit. He made his lean dog sit up 
and hold the hat in his mouth to catch, God 
willing, a kreutzer or two from some whose 
hearts might be moved by the festivities of the 
day and by his needy condition to give him a 
pittance. The morning passed and no one had 
noticed him, no one had stopped to listen to 



CHRISTIAN BENEFICENCE. 1 85 

the plaintive tone of his ill-tnned violin. The 
noon passed and the old man began to grow 
weary and faint ; but still he stood on, though 
his old limbs shook ; and still he played on, 
though his old hands trembled. At last, late in 
the afternoon, he could hold out no longer. He 
sat down on a stone near by, and, sick and faint 
of body and of heart, he rested his gray head 
in his hands and a falling tear glistened for a 
moment in the failing sunlight. 

In his sorrow he had not noticed a fashion- 
ably dressed man who had been standing for 
some moments behind the trunk of the tree 
under which he had spent his sad day. This 
stranger was moved by the poor man's condi- 
tion, and now he stepped before him. As he 
dropped a piece of gold into the empty hat he 
said : " Lend me your violin for a little while." 
He took it from the trembling hand, and 
touched it lightly with the old bow. It was 
not a very inferior instrument. He carefully 
tuned it until its tone was clear and sweet. 
The old soldier wondered what had taken pos- 
session of his old fiddle. The stranger said : 
" You hold the hat while I play." Then there 
floated out from beneath the tree — out on the 
breath of the evening — such celestial strains 



1 86 CHRISTIAN GROWTH. 

of music as Alexander Jean Boucher knew so 
well how to call forth from the violin. The 
passing crowd paused ; a hush fell over the 
multitude far around. Then a murmur and a 
sudden movement toward the tree began. The 
meaning of the scene broke upon the people. 
The old man's hat was filled. The violinist 
struck forth on the national air and played 
with enthusiasm. The people applauded and 
shouted. The stranger laid the violin in the 
old man's hand and was gone — gone with a 
heart happier than the one he had left beating 
so fast under the old soldier's coat. 

And the multitude that helped to make the 
old man rich was happy too. No doubt indi- 
vidual men told the story that night at their 
firesides, and felt glad that they had given their 
gold pieces for the old man's comfort. But in 
the morning — it is just possible that in the 
morning some man put his hand into his trou- 
sers' pocket and started, exclaiming, "Why ! " 
Then remembering, " Oh." Then, after 
musing a moment, " I was a fool to be so 
moved by a little music." Something is wrong 
here, or this man would not regret that he gave 
his money the day before. 

His case, however, is a specimen of that of 
many a Christian who has been moved by 



CHRISTIAN BENEFICENCE. 187 

some unusual circumstance to give for Chris- 
tian work what he has afterward regretted. 
Thus he has lost the permanent blessing that 
might have attended his gift ; and the churches 
have lost the help of his benefactions. 

There ought to be method in Christian benefi- 
cence. 

See the advantages of method. 

One of the most important is the prevention 
of waste. The Christian who has been wrought 
upon by some moving appeal will give more, 
under the pressure of that moment of excite- 
ment, than the average benevolence of his 
Christian life will sustain. There is a point 
of feeling beyond which Christians should not 
be urged to any unusual action. This point 
is not much beyond the average of the Chris- 
tian's life — the point to which his spirit fre- 
quently comes while he is engaged in the trials 
of his home and of his daily work. The true 
power of the Christian to sustain himself and 
to approve his own conduct must be judged 
from this common plane to which he most fre- 
quently rises from his worst moods, and to 
which he habitually descends from his best 
moods. It is evident that if, in the excitement 
of some strong appeal that has lifted him 



1 88 CHRISTIAN GROWTH. 

above his level, the Christian has been led to 
commit himself to a very nnusual amount of 
personal Christian activity, or to give much 
more than usual, when he descends to the level 
of his Christian life he will regret his action 
and will feel that a personal injury has been 
done him. In proportion as his feeling has 
surged higher than his level will he feel 
indignant, and he may even accuse the per- 
son who moved him of having robbed him. 
And perhaps he does so with some reason. 
The low level of this Christian's life is not to 
be commended ; but if he has been carried out 
of himself, whether by a strong appeal or by a 
drug, and has been induced to give in that 
state of mind, he has been robbed. He will 
not be caught again. - When next he is present 
where such an appeal is made he will not be 
moved. He will smile and frown and say : 
" You caught me with that trick once ; shame 
on you. If you do it again, shame on me." 
Here is waste. If this man had been induced 
to give an amount that the level of his Chris- 
tian life would have commended him for giving, 
he would have given again, and might have 
been won to habitual giving. As it is, his 
work or his money is lost to the churches in 



CHRISTIAN BENEFICENCE. 1 89 

the future, and he himself is deprived of this 
means of Christian growth. 

Moreover, the Christian who gives from im- 
pulse will be guilty of waste in that he will 
often be moved to give to causes that are not 
the most worthy. Many worthy causes are 
not the most worthy ; and the Christian's 
money is not his own, but God's. He is not 
at liberty to give it for merely moral objects. 
His money as well as his heart, himself and 
his time is always pledged to the work 
of Christianization; not merely to the work of 
morality or of general charity. There is hardly 
a greater curse than the liquor traffic. But 
temperance organizations that have for their 
end the reclamation of the inebriate, but not 
his conversion, while they are good so far as 
they go, are yet not worthy of Christian sup- 
port. For the man's soul is still lost, after he 
has been reclaimed from the gutter, as surely 
as before. If there were an overplus of money 
in the Christian treasury, the case would be 
different ; but distinctively Christian work is 
suffering for the want of money. The Chris- 
tian who is giving methodically and through 
the regular channels of Christian enterprise 
will not be tempted to throw away the Lord's 



190 CHRISTIAN GROWTH. 

money on some reformatory scheme. Neither 
will he be carried away by the flashing eye 
and by the magnetic influence of some en- 
thusiast, who is snre that he can nsher in the 
Millennium at once, if only he can assure his 
enterprise. The Christian who is not alread}- 
harnessed down to the same "old car of salva- 
tion" to the utmost of his present Christian 
strength, is just the one to sink the Lord's 
money in some such phantasmal scheme. 

Method in Christian beneficence prevents 
waste, also, by saving the time of valu- 
able workers. It requires the best worker in 
the church to raise money for the work of the 
church ; and especially to raise money for mis- 
sionary enterprises. It requires the best man 
that can be secured to go from church to 
church and from association to association to 
plead for money to carry on the work of the 
churches at large. And this man, pressed by 
the needs of the work, is the man who makes 
the obnoxious appeal and whom plucked Chris- 
tians call "robber." This was probably one of 
the most efficient pastors in the state. He was 
a means of blessing to very many perishing 
men. The work he is doing as a special agent 
can be done better by the special agency of 



CHRISTIAN BENEFICENCE. 191 

methodical beneficence and he can go back to 
his pastorate, and can give his time to preach- 
ing the Gospel directly. So in the church. 
Let a habit of giving from principle take the 
place of church fairs and of money making 
schemes, and the "Aunt Betseys" of the ice 
cream freezer and of the money bag will be 
transformed into the angels of light who min- 
ister with open Bible to the ill of body or to 
the dead of soul. 

Not only is waste prevented by method in 
Christian beneficence, but by it the final 
amount raised is greatly increased. Method 
enables us to give a little at a time. The ad- 
vantages of this are recognized in other 
things in the installment plan. Why, if this 
plan enables men to accumulate homes at 
last, by saving a little often, should Christians 
not make use of it in their more important 
work ? If the treasurer of the church asks a 
man for five hundred dollars for the support 
of the church, he may be startled ; but if he 
asks for only ten dollars a week for a year, he 
can do that. This is more emphatically true 
in the case of the poorer, laboring class. The 
shop-girl who cannot give five dollars and 
twenty cents at one time without seriously in- 



192 CHRISTIAN GROWTH. 

terfering with her living, can do it easily if 
she can have a year in which to save ten cents 
a week. 

The final amount secured for the cause is 
farther increased by method, because this sort 
of giving increases the desire to give. There 
is a genuine pleasure in giving when one is 
not strained by it beyond the norm of his 
Christian grace. The redemption of the Chris- 
tian from selfishness is, perhaps, the greatest 
part of his redemption. The characteristic of 
the Christian is love for God and for men re- 
sulting in self-forgetfulness. So the Christian, 
in proportion as he is a Christian, delights to 
give for the salvation of others. The more he 
experiences the refined pleasure resulting from 
this godlike expenditure of love, of self and of 
money for the greatest good of others, the 
higher becomes the norm of his life and the 
more he will give and the more will he delight 
to give. 

Beside this, the feeling that one has a place 
in Christian work increases his desire to en- 
large that place by larger expenditure. It 
is a joy to feel oneself leaned upon ; and it 
makes one feel like becoming stronger and 
more helpful. This feeling soon develops in 



CHRISTIAN BENEFICENCE. 1 93 

the heart of the methodical giver. It is not 
he who complains that the church is not very 
social. He does not speak of the chnrch as 
" they," but as " we." He soon feels that he 
is depended npon ; and the church of which 
he is a member feels that it has another pillar. 
All this develops a desire to give more. And 
in this growth of Christian character is laid 
the intelligent foundation for larger giving. 
The level of character is coming np. Gifts 
are made upon principle, not upon impulse. 

This Christian is informed concerning the 
needs of the world, and the basis of his giving 
is this need of the world rather than his own 
selfish enthusiasm. The appeal from Mace- 
donia is ringing in his soul all the time. He 
has time to weigh it well; and with it still ring- 
ing, to sit down in sober earnest to count his 
Lord's money, and to decide how much shall 
go here and how much there. There is some 
reluctance manifest now and then ; but it is 
when he feels bound to put some of the money, 
with which to carry on the Lord's business, 
back into the safe. He would like to give 
it all. 

Another advantage of Christian beneficence is 
that it gives the churches a basis of operation. 

13 



194 CHRISTIAN GROWTH. 

The individual church whose members are 
methodical givers can estimate very exactly 
the amount of money and of effort at its dis- 
posal for the ensuing year. The income is not 
affected by any strong appeals from outside 
sources, for these Christians love to give and 
are giving all they can. They have directed 
their efforts toward a definite end, the very 
best end, and through the most economical 
channels ; and that does away with any appeal 
and with any need of an appeal. If the good 
old pastor resigns or dies and some new and 
untried man takes his place, it makes no differ- 
ence to these trained Christians. They. do not 
give for love of a man, but for love of God and 
of men. And they still give on whether the 
old pastor lives and labors or not, whether 
the new man is eloquent or prosy, good or bad. 
They still give on whether they have a pastor 
or not. If they have no pastor for a time, 
there is a little over accumulation in the treas- 
ury, and some contribution of the church for 
Africa or for the Indians is increased. Or the 
poor deacon has a new coat, that is all. This 
church can become individually responsible 
for the support of a missionary ; and the mis- 
sionary can be sure of his living. But a church 



CHRISTIAN BENEFICENCE. 195 

of spasmodic givers can not do that work. The 
missionary would be left to die, when a few 
got out of the notion of giving. 

So, also, the great missionary societies of 
our churches know what to depend upon for 
the coming year. If the income from the 
churches is steady and regular, the great en- 
terprises of any denomination can be entered 
upon with confidence. 

All these advantages, and others, result from 
method in Christian beneficence. The advan- 
tages are in proportion to the perfection of the 
method and to the degree of conformity to it. 
The ideal condition is hard to realize ; but this 
fact should never keep an individual or a church 
from taking the first steps and then from push- 
ing as fast as possible toward the full realiza- 
tion of the plan. 

There could hardly be a better method than 
that which Paul commended to the Corinthian 
Christians. 

In this plan he urges that every Christian 
SAVE. The emphasis here is upon EVERY. 
The wisdom of making the exhortation to all 
rather than to the few, is manifest to every 
one who knows that dimes make dollars. 
" Rome was not built in a day." The colos- 



196 CHRISTIAN GROWTH. 

sal pillars and beautiful domes, the minarets 
and turrets of those grand edifices were years 
in process of construction. The very architect- 
ure of those buildings was not the conception 
of a day ; but little by little through the suc- 
ceeding generations of Greek and Roman cult- 
ure it took form, perfecting a monument of 
architectural art that has been the admiration 
of all ages. The shores that surround the 
seas are made up of grains of sand ; and 
the seas themselves are the aggregate of drops 
of water. The vast wealth of individual men 
is composed of dollars and cents ; and it has 
been accumulated by adding one dollar to 
another. A hundred dollars for Christian 
work is just as much when secured by the 
small gifts of a hundred men as when given 
by one man. And it is of more value, because 
a hundred men are interested instead of one. 
The cause of Christianity is not suffering more 
for the lack of large gifts from wealthy men 
than it is for the lack of the small gifts of the 
great army of those who do not give anything 
because they can not give much. The world 
is full of stewards of God who hide the one 
talent because it is not five or ten. The Lord 
is displeased at this conduct. He commended 



CHRISTIAN BENEFICENCE. 1 97 

the widow who gave what she could, even 
though it was but a very little. He is not 
faithful to the Lord's trust who refuses to give 
a penny because it is so little. If it is all he 
can give justly, it is enough ; and it should be 
given. 

But every Christian should give for his own 
sake. The joy of giving has already been 
mentioned, and also the fact that methodical 
beneficence is a source of Christian growth. 
This reflex benefit to the Christian may well 
be urged as a reason why every Christian 
should save for God's work. 

While Paul's plan was proposed especially 
for Christians, and while it is every Christian 
whom he exhorts to save for the collection he 
is about to receive, yet Paul would not object 
to beginning a little farther back and to train- 
ing the children to this work. Let this EVERY 
include the children. This habit formed in 
early life may help to bring the soul to Christ. 
The heart is where the treasure is. This little 
earthly treasure given in childhood, before 
the treasure of God's love is found, may lead 
some heart to follow after it in prayer and 
finally in penitence. 

Going one step farther in Paul's method, we 



198 CHRISTIAN GROWTH. 

have, let every Christian save, aside in STORE. 
Paul was coming before long to take their col- 
lection for the poor, and he wanted this money 
all ready when he came. Every church should 
have its regular times for receiving the offer- 
ings of its members for each special object in 
which the church is interested. The collection 
for incidental expenses — covering every kind 
of expense for carrying on the work of the 
home church — will probably be taken every 
Sunday. Then supposing the church is giving 
for six objects outside its own church work, 
let there be a stated time for taking each of 
these collections. These stated times for the 
various collections are Paul's "when I come." 
Then let every Christian — and every Chris- 
tian's child — have his place of deposit at home. 
Let it be a sacred place and a simple place. 
The place of secret prayer will best serve the 
purpose. Have there the Lord's purse or a 
simple box with a slot in the cover large 
enough to admit a silver dollar. This is the 
place "in store" where the money is to be 
saved, little by little, that is to help evangelize 
the world and to usher in the coming of the 
Lord. During the time between the offerings 
at the church, money will be deposited here ; 



CHRISTIAN BENEFICENCE. 1 99 

and when the Sunday for the collection has 
come, there will be something in store. Here 
also can be saved such slips of missionary or 
of general Gospel intelligence as may be help- 
ful to the neighbor who does not have so many 
advantages of Christian reading. These slips 
can be handed out judiciously and may be 
used by the Holy Spirit with most wonderful 
power. 

We go one step farther in Paul's plan. Let 
every Christian save, aside in store, upon the 
First Day of the week. The important 
thought here is regularity in giving. The 
time to save aside in store is when there is 
some income, and every time there is any in- 
come. This is very important. There will 
frequently be temptation not to do this. The 
Christian will need all the income of this week 
or of this month for some investment or to meet 
some payment, and he promises himself to 
make up the deficiency from the income next 
received ; but as a matter of general experience 
he does not always make it up as he promises 
himself he will, and so he does not keep his 
obligation to God. Moreover, if the payment 
to the Lord's "place in store" is not made from 
the income of one period but is left to be made 



200 CHRISTIAN GROWTH. 

from that of the next, the double payment re- 
quired from the income of this second period 
will seem to be very large. The average level 
of the Christian's life is not high enough to 
sustain the gift of so much at one time, and 
he will be likely to feel afraid that he is doing 
too much. It is important that the stated 
amount be given regularly every time there is 
any income. 

There are some decided advantages in making 
these deposits upon the First Day of the week. 
It is the day upon which Jesus completed his 
earthly mission by his resurrection. It is the 
day upon which the disciples as a people dis- 
tinct from all other religionists, distinct even 
from the Jews, were accustomed to meet for 
worship among themselves. It was the day 
upon which they commemorated, in the Lord's 
Supper, their Saviour's death and resurrection. 
And it was the day upon which they were ac- 
customed to lay aside offerings for the work of 
the churches. The associations of this sacred 
day helped to make the laying aside of their 
offerings a part of their worship. In the same 
way these associations will help us. If this day 
is spent as it should be spent by every Chris- 
tian, the holy influences of the Word of God 



CHRISTIAN BENEFICENCE. 201 

and of prayer and of religious thought and 
emotion, will make these gifts consecrated 
offerings to God. They will be the human 
supplement of the prayers of the day for the 
coming of God's kingdom. Such prayers are 
answered. If one's income is not received 
weekly, let him visit this -sacred place just the 
same, and pray. 

We come to the last step in Paul's plan. 
Let every Christian save, aside in store, upon 
the First Day of the week, AS HE has pros- 
pered. God never requires more of a person 
than he can do. To him to whom much has 
been given, of him will much be required ; but 
to whom little has been given, of him but little 
will be required. With many Christians this 
matter is quickly disposed of by giving a cer- 
tain part of a regular income. With others 
the income varies, and is of such a nature that 
it cannot be so easily estimated. Many give 
their proportion of their money income and let 
that suffice. But health is income. Continued 
life and thought and feeling are income. Some 
may be in danger of hearing the rebuke : 
' Thy silver perish with thee, because thou 
hast thought to obtain the gift of God with 
money." Acts 8, 20. To the question, What 



202 CHRISTIAN GROWTH. 

and how much shall we give ? there can be but 
one answer. Give all of everything. 

It is exceedingly unfortunate that we can 
not do better than to use the word " give," in 
this connection. The fact is, the Christian 
himself and what he has is not his own, but 
all has been bought with a high price. The 
Christian is nowhere represented as a house- 
holder, but as a steward. What he holds in 
his possession he does not own ; he simply 
holds it in trust. He cannot give, either him- 
self or the property that he holds. He must 
use it all as God has directed for the advance- 
ment of his kingdom on earth. If the Chris- 
tian comes to feel that he is to be commended 
for bestowing of this property for the glory of 
God, so that the thought, I have given so 
much, comes to sound complacently and flat- 
teringly to his soul, let him call to mind the 
Saviour's words : "When ye shall have done 
all the things that are commanded you, say, 
We are unprofitable servants." Luke 17, 10. 
Let him search to see if by some strange con- 
fusion of the true ownership of things he has 
not lost sight of the "mine" and "thine," and to 
see if he has not had a purloiner's hand in his 
Master's money drawer. 



CHRISTIAN BENEFICENCE. 2O3 

"Thou shalt not muzzle the ox when he tread- 
eth out the corn." 1 Cor. 9, 9. He may eat what 
he needs. That is all. That is enough. The 
Christian is entitled to a frugal living, but he 
should not lay up treasure upon earth. He 
may, he must provide for his family. Not 
only for the needs of health ; but for the emer- 
gencies of sickness and of old age. He must 
rear his children and help them to educate 
themselves. Beyond this all he has is God's. 
Even this is God's ; but this much the Chris- 
tian may safely use for his own support and 
for the support of his family. 

We are bound now to consider how Paul's 
plan comports with great accumulation of 
property. 

If Christians do accumulate property, it 
should be in business for the Lord. It may be 
an open question whether all one's income over 
what is necessary for a frugal living should be 
put aside, in store, each Lord's Day, and so be 
sent soon, directly out into the work of evan- 
gelization ; or whether it, or a large part of it, 
should first be invested in a productive busi- 
ness where it can be made to increase rapidly, 
and so to furnish a large addition to the 
Christian's individual income. If that is an 



204 CHRISTIAN GROWTH. 

open question, it certainly is not an open ques- 
tion as to whether the Christian should hold 
all this business as his or as God's. In this 
case he has gone into business in the name of 
God and for his sake. And every man must 
have enough capital to carry on this business 
successfully. 

But is the other an open question ? In what 
sort of coin would God prefer to have his prop- 
erty when he comes to reckon with his 
stewards ? Perhaps in gold and in silver and 
in bonds and first mortgages ; but probably he 
would rather have it in regenerate souls. Of 
course this is the coin of Heaven, and all this 
other coin must be exchanged for regenerate 
souls before it will pass there. The only 
question is : At the time of reckoning, will 
the money that I earn amount to the most, 
reckoned in souls saved, if I spend it as fast as 
I earn it ; or will it amount to more if I keep 
and invest it, and turn it over and over through 
succeeding generations till the Lord come, and 
let him make the exchange then ? When 
Christ comes will he be in need of vast wealth 
in the coin of this world to inaugurate and to 
carry on his work ; or will he delay his coming 
until the Gospel has been preached to all 
nations ? 



CHRISTIAN BENEFICENCE. 205 

Whether the world is to be converted before 
Christ comes or not, it is certainly first to have 
heard the Gospel. t There is invested wealth 
enough in the hands of private Christians and 
in the hands of Christian societies to bring 
about the evangelization of the world soon. 
The Millennium might dawn speedily if every 
Christian would speak to some one who does not 
know of Christ ; and if every Christian and 
every Christian society would use all that is 
left, over a frugal living, directly for purposes 
of evangelization. And why not ? What will 
the capital be worth after its interest has finally, 
perhaps centuries later on, evangelized the 
world ? And in the meantime what loss ! 
Does the Christian world really desire the 
coming of the Saviour in his glorious reign ; 
or will it feel all the easier to think he will 
not come in a. d. two thousand, but twenty 
thousand ? 

We pray " Thy kingdom come." If we mean 
it, let every Christian save. Several men 
were once raising a heavy piece of timber. 
They had it almost in its place, but lacked the 
push of a pound or two. They were nearly ex- 
hausted with lifting high and to the utmost of 
their strength. If the timber fell it would 



206 CHRISTIAN GROWTH. 

injure many. Oh, for some one to lift one 
more pound ! A ten-year-old boy saw the situ- 
ation. He rushed up the ladder under his 
father's quivering arm and gave a heave. The 
timber fell into its place. The shout that 
greeted the boy rings to-day in the ears of the 
weakest and poorest Christian saying, "Push 
your pound!" Let every Christian save, aside 
in store. Let the place of private prayer be the 
place of sacred deposit. Let every Christian 
save, aside in store, upon the First Day of the 
week. Let this day be one of prayer and of 
godly deeds, and let the holy influences of the 
day help to sanctify the gift and to wing it on 
its way to some soul. Let every Christian 
save, aside in store, upon the First Da}^ of the 
week, as he has prospered: Let us not wait 
until interest shall at last suffice to evangelize 
the world ; but let us live frugally, and save 
all the rest aside to send, send soon, to those 
who wait for light, that their day close not in 
the darkness of death. 



CHAPTER VIII. 

THE HOLY SPIRIT. 

The Holy Spirit, known as the Third Person 
of the God-head, is the present agency of God 
in the world. This is the age of the Spirit. 
We are living under the reign of the Spirit. It 
is therefore of the utmost importance that we 
should know all that we can know about him 
and about the work that he is doing in the 
world. There is only one reliable source of 
knowledge from which we can draw. We 
must be ever returning for all our knowledge 
of God to the revelation that he has made of 
himself in the Bible. We turn to the Bible to 
study the Spirit with reference to his being. 

When we come to our study with the earn- 
est question on our lips : Who is he ? we find 
almost at once that the Holy Spirit is a person. 

Jesus speaks of him, in John's Gospel, in such 
a way as to make it certain that the Lord con- 
sidered the Holy Spirit to be as really a person 
as he was himself. He says : " And I will 
pray the Father, and he shall give you another 



208 CHRISTIAN GROWTH. 

Comforter, that he may be with you forever, 
even the Spirit of truth.'' — John 14, 1 6. In 
this place Jesus speaks of the Comforter, using 
the personal pronoun, he. He also speaks of 
this Comforter as coming to take his place, and 
to do his work. He was coming to comfort the 
disciples in their sorrow at the loss of Jesus, 
who had been their constant and appreciative 
friend. No mere influence could do this. Jesus 
had been a personal friend. Anything that 
could take his place and give real comfort for 
his loss must be also a dear personal friend. 

A little farther along in the chapter Jesus 
says : " But the Comforter, even the Holy 
Spirit, whom the Father will send in my name, 
he shall teach }^ou all things, and bring to your 
remembrance all that I said unto you." v. 26. 
The Holy Spirit was therefore to be a teacher. 
He is therefore a person. Taking the place of 
Jesus in the hearts of the disciples, he was to 
bring the things that Jesus taught continuously 
to their minds; and by means of his own un- 
spoken comments he was to make the meaning 
of the Master's teaching more clearly known. 
This requires that the Spirit be a person. 

Jesus still farther enlarges upon this work 
of the Spirit in these words : "I have yet 



THE HOLY SPIRIT. 200, 

many things to say nnto yon, but ye cannot 
bear them now. Howbeit when he, the Spirit 
of truth, is come, he shall guide you into all the 
truth : for he shall not speak from himself ; but 
what things soever he shall hear, these shall 
he speak : and he shall declare unto you the 
things that are to come. He shall glorify me : 
for he shall take of mine, -and shall declare it 
unto you." John 16, 12-14. The Spirit was to 
take up the work of instruction where Jesus 
laid it down, and to carry it forward. Taking 
up the Lord's sentence that was broken off by 
his death, the Spirit would finish it. All this 
makes it clear that the Spirit is as certainly a 
person as was Jesus. 

Moreover, this person, the Holy Spirit, was 
to have a controlling power over the apostles. 
So much so that he would speak through 
them. Jesus says : "It is not ye that speak, 
but the Spirit of your Father that speaketh in 
you." Mat. 10, 20. The same words of Jesus 
are recorded by Mark. "And when they lead 
you to judgment, and deliver you up, be not 
anxious beforehand what ye shall speak : but 
whatsoever shall be given you in that hour, 
that speak ye : for it is not ye that speak, but 
the Holy Ghost." Mark 13, 11. The person- 

14 



2IO CHRISTIAN GROWTH. 

ality of this Holy Spirit, therefore, must be 
very decided ; and he must be very powerful 
so to control the personality of such men as 
the apostles were that they became simply his 
mouth-piece. 

Just what or who this Comforter was to be, 
and how he was to come, and in what form he 
would appear, no doubt troubled the apostles 
more or less ; but they seem never to have 
doubted his personality, either before or after 
Pentecost. 

In reply to the question, Who is the Holy 
Spirit ? we answer first, that which the form 
of the question implies ; but that which, 
though so implied, is not always duly consid- 
ered. The Holy Spirit is a person.^ 

Farther investigation shows that the Holy 
Spirit begot Jesus. This fact is somewhat 
startling, at least when first received. But it is 
clearly stated by two of the evangelists. By 
Matthew it is stated in these words : " Now the 
birth of Jesus Christ was on this wise : When 
his mother Mary had been betrothed to Joseph, 
before they came together she was found with 
child of the Holy Ghost." Mat. i, 18. Then 
when Joseph was intending to put her away, an 
angel said to him : " That which is conceived 



THE HOLY SPIRIT. 211 

in her is of the Holy Ghost." v. 20. The same 
thing is taught in Luke. " He shall be great, 
and shall be called the Son of the Most High." 
Luke 1, 32. Mary objected that she had no 
husband, to which the angel replied : " The 
Holy Ghost shall come upon thee, and the power 
of the Most High shall overshadow thee: where- 
fore also that which is to be born shall be called 
holy, the Son of God." v. 35. In these refer- 
ences it is clear that the Holy Ghost begot 
Jesus. 

The question arises, Who then was the 
Father ? Is the Father identical with the Hoh T 
Ghost? In one sense he is; and in another 
sense he is not. God is not three, but one. 
The Father, Son and Holy Spirit are one God. 
But yet these three are represented as three 
distinct persons. Nevertheless, because of their 
unity in the one God, certain work of God 
seems sometimes to be attributed to one person 
of the Trinity and at other times to another per- 
son of the Trinity. And yet in certain particu- 
lars each person of the Trinity has a specific 
work. The conception of three persons in one 
person is always difficult to attain. It is per- 
haps impossible to understand how the Holy 
Spirit and the Father are the same person and 



212 CHRISTIAN GROWTH. 

yet two persons. But there is much truth yet 
beyond our comprehension that is not contrary 
to reason. 

It is interesting, with this fact, that the Holy 
Spirit begot Jesus, in mind, to read the accounts 
of the Lord's baptism in Matthew, Mark and 
Luke; and to ask whether the voice did not 
proceed from the Spirit that was seen to de- 
scend. And also to read the account of the 
transfiguration with the same question in 
mind. 

The Holy Spirit is also the exalted and 
glorified Jesus. 

This is clearly implied by the words of Jesus. 
" And I will pray the Father, and he shall give 
you another Comforter, that he may be with 
you for ever, even the Spirit of truth: whom the 
world cannot receive; for it beholdeth him not, 
neither knoweth him: ye know him; for he 
abideth with you, and shall be in you. I will 
not leave you desolate: I come unto you." John 
14, 16-18. Here in the same breath Jesus says 
that the Comforter shall come; and that he will 
not leave them comfortless, but that HE will 
come. Jesus seems thus to identify the Holy 
Spirit with himself as he would be after his 
resurrection. 



THE HOLY SPIRIT. 213 

This great truth was clearly understood by 
Paul who says : " Now the Lord is the Spirit. " 
11 Cor. 3, 17. The context makes it plain that 
Paul is speaking of the Lord, Jesus ; and of 
the Holy Spirit, v. 18. 

The conclusion is very evident, therefore, 
that the Spirit is the exalted and glorified 
Jesus. At the same time we must be guarded 
against supposing that the Holy Spirit began 
his existence in Jesus ; we know he did not, 
for he begot Jesus. And also we must not 
confuse the personal soul of the God-man, 
Christ Jesus, with the Spirit. 

Indeed, the confusion in our minds does not 
begin to form into order until we are certain of 
the deity of the Holy Spirit. 

The deity of the Holy Spirit is plainly to 
be inferred from the fact that Jesus is called 
" Immanuel ; which is, being interpreted, God 
with us." Mat. 1, 23. Jesus was God, not 
because of his human mother ; but because 
he was begotten of God. As we have already 
seen, Jesus was begotten of the Holy Spirit. 
The deity of the Holy Spirit is evident. 

Even more to the point are the words of the 
angel to Mary : " The Holy Ghost shall come 
upon thee .... wherefore also that which 



214 CHRISTIAN GROWTH. 

is to be born shall be called holy, the 
Son of God." Luke i, 35. Jesus was called 
the Son of God because he was begotten of the 
Holy Spirit. The Holy Spirit is God. 

The deity of the Holy Spirit is farther evi- 
dent from the fact that the Holy Spirit is 
called the Spirit of God. In Luke's record of 
the baptism of Jesus it is said : " The heaven 
was opened, and the Holy Ghost descended in 
a bodily form, as a dove, upon him." 3, 22. 
In Matthew's record of the same event it is 
said that "he saw the Spirit of God descending 
as a dove." 3, 16. The Holy Ghost is there- 
fore the Spirit of God. Perhaps the expres- 
sion "Spirit of God" may not always refer to 
the Holy Spirit ; but Matthew who speaks of 
the Spirit at the Lord's baptism as "The Spirit 
of God," speaks of the Lord as referring his 
power to cast out demons to the " Spirit of 
God." 12, 27. In this case the deity of the 
Spirit of God is evident. And we are reason- 
ably safe in believing that this is the same 
Spirit of God that Matthew mentions in con- 
nection with the baptism of Jesus. If so, then, 
as this Spirit of God that casts out demons 
and the Holy Ghost are the same, the deity of 
the Holy Ghost is farther apparent. 



THE HOLY SPIRIT. 215 

The deity of the Holy Spirit also appears 
from the expression "Spirit of the Father." 
"It is not ye that speak, but the Spirit of your 
Father that speaketh in you." Mat. 10, 20. 
Now, as we have already seen, Jesus had told 
the disciples that the Spirit should speak 
through them. Mark 13,, 11. This is a par- 
allel passage, the only difference being that 
Jesus here adds something to the expression 
used in Mark. There he says the Holy Ghost 
shall speak through the apostles; here he says 
that the Spirit of the Father shall speak 
through them. The Holy Ghost and the 
Spirit of the Father are the same. This im- 
plies the deity of the Holy Spirit. 

Who is the Holy Spirit? He is a person, 
not an influence. He it is who begot Jesus. 
He is the exalted and glorified Jesus. He is 
God. The difficulty of understanding how he 
may be all these and yet be a person distinct 
in personality from them, is not easy to over- 
come. We shall probably find our greatest 
help by dwelling upon the fact that the Holy 
Spirit is God. Just as surely as the Father is 
God, and just as surely as the Son is God, just 
so surely the Holy Spirit is God. These 
three are one — the great and glorious God. 
Are these three, the Father, the -Son and the 



2l6 CHRISTIAN GROWTH. 

Holy Spirit, different manifestations of God? 
Certainly ; but they are personal manifesta- 
tions. The Father is a spiritual manifestation 
of the fatherhood of God — his paternal love, 
his care for the needs of his children, his provi- 
dence, his care for the happiness of us all. 
The Son is the physical manifestation of God, 
clearing up the mystery with which God had 
ever been surrounded sufficiently so that he 
might be intelligently known, and making 
atonement for the sins of men. The Spirit is 
the spiritual manifestation of God as the 
abiding presence, comforting, teaching, illu- 
mining. These are different manifestations of 
God truly ; but each separate manifestation 
comes in the form of a distinct personality. 
Yet each is God ; and God is the one who is 
manifested in these three. 

Failing to identify these three as one, we 
often border on the dangers of polytheism. God 
is one. There are not three Gods ; but one 
God. John 5, 44. 17, 3. 1 Cor. 8, 4. 1 Tim 1, 17. 
We have no need to pray to the Son to inter- 
cede with the Father that the Father may 
intercede with God in our behalf. How often 
Christians think of the Son as a friend near 
at hand. Or in these later days of the promi- 
nence of the Spirit in our worship, how often 



THE HOLY SPIRIT. 217 

we think of the Spirit as near us, with us ; of 
the Son, Jesus, as just above us in Heaven, ever 
looking toward us and interceding with the 
Father ; of the Father as farther away — on the 
great, white, glorious, cold throne, his face half 
averted from the pleading Son, but finally 
yielding to his pleading ; of God as awa}^ off in 
the unbounded universe, the awful Creator and 
stern Judge. All this is wholly false. God 
is one. Every whisper of the Spirit is the 
whisper of the whole soul of the one God, 
Father, Son and Spirit. Every prayer faltered 
to the Spirit or to the Son is a prayer to God 
the Father, Son and Spirit. God is one. It is 
no more possible that he could love as Spirit 
or as Son and not love also as Father and as 
God, than that the mother could love her child 
with one-third of her soul while the other two- 
thirds did not care anything about it. 
" God is one. His majesty 
Over all the world around, 
In every song, in every sound, 
Is mingled with his Father-love, 
Is mingled with his Brother-love, 
Is mingled with his Spirit-love, 
In voice from Heaven, 
Is Jesus given, 
In Holy Spirit, Heaven-sent dove." 



CHAPTER IX. 

PRAYER. 

The frequency and the intensity of prayer 
are in proportion to the sense of need. One 
who is satisfied that he can get on reasonably 
well without help from God will not ask his 
help. Many men who have been brought up 
to pray, continue to go through the forms 
of prayer long after they have ceased to pray 
because of a sense of pressing need. In times 
of disaster and of peril the soul is recalled 
from its self-righteousness and is moved to ask 
God to interfere in its behalf. The true Chris- 
tian should realize that the pressing need is 
always his ; that the time of disaster or of 
peril is always at hand ; if not for his own 
soul, then for the souls of many whom he meets. 
The hour of real disaster is not always the 
hour of breaking railroad bridges or of sink- 
ing ships or of burning houses. But often the 
soul is thrown into ruin or is threatened with 
destruction when all the world is free from 
calamity, and when every prospect pleases the 



PRAYER. 219 

eye, and when every feature of business and of 
society is beaming with smiles. 

As judgment is put off, and as punishment is 
delayed, men become careless. As man be- 
comes proficient in making nature serve his 
wants ; as he learns the use of the elements ; as 
he learns to foretell the route of the storm; 
as sea and land and air are made to serve his 
will and want, by means of the fertility of his 
own brain; he feels less the need of God's inter- 
ference in his behalf, and so he asks it less fre- 
quently. And asking less, he less often ren- 
ders thanks to God for the unlimited raw 
material without which his brain were racked 
in vain to provide for his wants. 

Perhaps one should not pray God to do for 
him what he can do for himself ; but it is cer- 
tain that he who can do most for himself is as 
dependent upon God as is he who can do least 
for himself. The man himself is the gift of 
God. The more capable he is of adapting to 
his own need the material with which God has 
surrounded him, so much more is God honored 
in the superiority of this man whom he has 
made. 

Men are short-sighted who cease to pray be- 
cause the interference of God in a miraculous 



220 CHRISTIAN GROWTH. 

way is not needed today as it once was. As 
men know more of the universe of matter and 
of spirit and of law, they ought to be able 
to recognize the God who made it all and who 
preserves it all, without requiring him to do 
something unusual to their experience in order 
to inspire their faith. Men ought today to have 
that higher type of faith and of reverence that 
comes from knowledge — a faith inspired by 
laws understood, rather than by astounding 
wonders seen, produced by laws not known or 
dreamed of. 

In any case, knowledge of any kind does not 
reach beyond God ; as if in man's" onward 
inarch God were behind his back. If we have 
made a little advance out of the deep darkness, 
let us realize that every advance out of dark- 
ness is toward the centre of light — toward the 
Father of lights — toward which, toward whom, 
as we move on, let us stretch out our hands 
and pray. 

Let us consider the condition of the soul in 
prayer. 

In the beginning of true prayer the soul is 
in a condition of rest and receptivity. Prayer, 
when the soul is in this condition, is subjective. 
It is communion with God for the soul's own 



PRAYER. 221 

pleasure and profit. It is in subjective prayer 
that men often reach conditions of great ecstacy, 
and are made confident of their own acceptance 
with God. This kind of prayer exclusively 
engaged in makes men visionary, unreal and 
dreamy. It unfits them for such contact with 
men of the world as our human state makes 
necessary. Even prayer may be abused. One 
may love to be always in the presence of a very 
dear friend ; but others may suffer for this 
man's selfishness if he does not sometimes force 
himself away to do a little work. Nevertheless 
this subjective prayer is necessary to every 
Christian. The first characteristic of this kind 
of prayer is filial regard. The child comes to 
the loving Father, saying : " Our Father which 
art in heaven." Mat. 6, 9. 

The address to God as " Our Father " is fol- 
lowed, almost immediately, by a sense of the 
majesty of him whom we have approached by a 
name so dear and so familiar. We almost fear 
that we have presumed too much by that ad- 
dress. We hasten to show our adoration by 
adding : " Hallowed be thy name." 

From God's majesty the soul at once re- 
bounds to its own littleness and sinfulness, and 
enters into a state of humility. Jesus teaches 



22 2 CHRISTIAN GROWTH. 

us that we must be humble in prayer. " And 
when ye pray, ye shall not be as the hypocrites: 
for the}- love to stand and pray in the syna- 
gogues and in the corners of the streets, that 
they may be seen of men. Verily I say unto 
you, They have received their reward. But 
thou, when thou pray est, enter into thine inner 
chamber, and having shut thy door, pray to 
thy Father which is in secret, and thy Father 
which seeth in secret shall recompense thee.'' 
Mat. 6, 5-6. " Two men went up into the 
temple to pray ; the one a Pharisee, and the 
other a publican. The Pharisee stood and 
prayed thus with himself, God, I thank thee, 
that I am not as the rest of men, extortioners, 
unjust, adulterers, or even as this publican. I 
fast twice in the week; I give tithes of all that 
I get. But the publican, standing afar off, 
would not lift up so much as his e} T es unto 
heaven, but smote on his breast, saying, God, 
be merciful to me a sinner. I say unto you, 
This man went down to his house justified 
rather than the other : for every one that ex- 
alteth himself shall be humbled ; but he that 
humbleth himself shall be exalted." Luke 18, 
10-14. 

When the soul has come into the presence 



PRAYER. 2 23 

of the heavenly Father, and has been moved b} r 
his majesty to adoration, and has been humbled 
by its own comparative worthlessness, can it 
then be unforgiving ? The first question that 
God asks the soul, as in its humility it seeks 
forgiveness, is, Do you forgive ever}' one his 
sin against you ? Shall a soul find it necessary 
to plead for mercy and for forgiveness at its 
Father's hand and be audacious enough to hold 
a grudge against a neighbor ? It is impossible. 
He who comes to God and seems to pray, but 
does not forgive all men all things, does not 
meet with the favor of God ; and God does 
not forgive him. " And forgive us our debts, 
as we also have forgiven our debtors." Mat. 6, 
12. " For if ye forgive men their trespasses, 
your heavenly Father will also forgive you. 
But if ye forgive not men their trespasses, 
neither will your Father forgive your tres- 
passes." 14-15. " And whensoever ye stand 
praying, forgive, if ye have aught against any 
one ; that your Father also which is in heaven 
may forgive you your trespasses." Mark 11, 

25- 

If the attempt is made to meet God in prayer 

without any or all of the characteristics already 
mentioned, the soul is not sincere. It is de- 



2 24 CHRISTIAN GROWTH. 

ceiving itself, if it is not attempting to deceive 
God. Bnt if these conditions have been 
realized in the soul, then it is transparent in 
its sincerity. The man prays with the Psalmist, 
" Search me, O God, and know my heart : try 
me, and know my thoughts : and see if there 
be any way of wickedness in me." Ps. 139, 23. 
There must be no long-robed, vainly repetitious 
babbling ; but sincerity. " They which de- 
vour widows' houses, and for a pretense make 
long prayers ; these shall receive greater con- 
demnation." Mark 12, 40. 

The soul that is in this condition of sincerity 
believes in God. Here is confirmation of all 
that has been written by the prophets and by 
the apostles. The soul, in the presence of 
God, conscious of his fatherhood, adoring, 
humble, forgiving, sincere, knows that God 
" is, and that he is a re warder of them that 
seek after him." Heb. 11, 6. This faith is 
necessary to true prayer. " Therefore I say 
unto you, All things whatsoever ye pray and 
ask for, believe that ye have received them, 
and ye shall have them." Mark 11, 24. 

The final result of all these conditions is 
acquiescence in the divine will. Has any one 
doubted God, or felt it hard to pass under the 



PRAYER. 225 

rod ? Come up through these successive con- 
ditions of spirit, required by God's word, and 
find yourself saying, as with the natural 
impulse of a soul at one with God in all his 
thought and purpose, " Not my will, but thine, 
be done." Luke 22, 42. 

In the presence of the Father, adoring, hum- 
ble, forgiving, sincere, believing, conforming to 
his will, the soul from Pisgah's lofty height may 
view the promised land. This is subjective 
prayer. The soul rests, it receives of God's 
fulness, it breathes a pure and stimulating 
atmosphere. 

" Prayer is the Christian's vital breath, 
The Christian's native air : 

His watchword at the gates of death — 
He enters Heaven with prayer." 

But, if the Christian is properly balanced by 
the Word of God upon this subject, he will 
realize that he has not yet come to "the gates 
of death." He is not yet permitted to "enter 
Heaven." Peter wanted to build three taber- 
nacles on the summit of the mount of transfig- 
uration ; but "he wist not what he said." There 
is work to be done in the valley. The soul 
soon feels this. The first half of the prayer 
has been subjective ; but now the soul begins 

15 



2 26 CHRISTIAN GROWTH. 

to grow bold and to gird itself for the wrestle 
with the angel. This is objective prayer. The 
soul now ceases to receive only, it begins to 
expend. The first characteristic of this ob- 
jective prayer is earnest desire. The soul has 
not come up to the city of God for naught. It 
has not come up merely to rest and to be filled. 
For a little while it may have forgotten its 
errand in its joy with God ; but now there 
comes rushing back upon it that great desire 
with which it is burdened. This desire may 
be for some temporal blessing or for the sal- 
vation of some friend ; but it is intense or it 
will not prevail. "And being in an agony he 
prayed more earnest^ : and his sweat became 
as it were great drops of blood falling down 
upon the ground." Luke 22, 44. "And in like 
manner the Spirit also helpeth our infirmity : 
for we know not how to pray as we ought ; but 
the Spirit himself maketh intercession for us 
with groanings which can not be uttered." 
Rom. 8, 26. " Night and day praying exceed- 
ingly that we may see your face, and may 
perfect that which is lacking in \ T our faith." 
1 Thes. 3, 10. 

Another characteristic of objective prayer is 
directness of appeal. The soul knows what 



PRAYER. 2 2 7 

it wants, and it states it simply and directly. 
If a man is on a sinking ship he prays with 
some point and power. If a man feels that 
his neighbor's soul rests upon him, he ex- 
presses himself directly and with little circum- 
locution. These vague prayers that go roving 
around and around the world in search of some- 
thing with which to entertain God and the 
people, show that the poor soul has no burning 
request to make. It does not seem to want any- 
thing in particular from God. Let some par- 
ticular desire possess the soul and the appeal 
is direct ; as the Saviour teaches that it should 
be. " And in praying use not vain repetitions, 
as the Gentiles do: for they think that they shall 
be heard for their much speaking." Mat. 6, 7. 
A third characteristic of objective prayer is 
importunity. " And shall not God avenge his 
elect, which cry to him day and night, and he 
is longsuflering over them ? I say unto you, 
that he will avenge them speedily." Luke 18, 
7. See also the story of the man who sought 
loaves from his friend. 11, 5-13. These verses 
teach clearly that we may come again and 
again, until it seems to us that we shall weary 
God with the repetition of our request. This 
is not the vain repetitions that the Saviour 



228 CHRISTIAN GROWTH. 

condemned. This is the proof of the soul's 
earnestness. It also proves that the sonl has 
confidence in God. Only pray and faint not, 
and God will be pleased and will grant the in- 
tent of every right request. 

How natural is this. This state of earnest 
activity of soul, leading to direct and impor- 
tunate appeal, cannot be reached without prepa- 
ration. The preparation is found in the 
subjective state of the soul, in which it comes 
to the Father, and waits before him in self ex- 
amination, until it is carried through the vari- 
ous steps already mentioned into the inner 
sanctuary of the Almighty. Here is an impor- 
tant lesson for all Christians. Do not rush 
into the presence of God. Ei T en the kings of 
the earth must be approached respectfully and 
thoughtfully. When men approach God, let 
them hear his words to Moses : " Put thy shoes 
from off thy feet, for the place whereon thou 
standest is holy ground." Ex. 3, 5. 

Let us now consider the time and place of 
prayer. 

And, first, the time. There should be an 
appointed hour of prayer. This was customary 
with the early disciples. " Now Peter and 
John were going up into the temple at the hour 



PRAYER. 2 29 

of prayer, being the ninth hour." Acts 3, 1. 
It is equally important, in our day, that there 
should be an hour set apart for each one for 
himself alone. If the Christian has no such' 
hour, he is almost certain to neglect prayer. 
His soul may often go out to God in the midst 
of his work or at any particular call; but it is 
in only a desultory and inefficient manner. 
One may pray upon the streets as he passes 
along, or in his place of business as he is about 
his work ; but there are some kinds of demons 
who come not out except by that kind of prayer 
that is accompanied by " strong crying and 
tears." This must usually be in private. And 
to make sure of this private hour, there must 
be a set time. Emily C. Judson, who, by the 
death of her husband, was left in Burmah a 
widow with three children, has revealed the 
power of this set hour of prayer in the case of 
her eldest sister, Lavinia Chubbuck. It was 
Miss Lavinia's custom to rise regularly at mid- 
night to pray. Little Emily, supposed to be 
asleep, often heard these midnight prayers. 
And she bears testimony to their influence upon 
her life. It is a matter of experience that those 
come nearest to God and maintain the highest 
level of Christian life who have a set time to 



230 CHRISTIAN GROWTH. 

pray. It is the experience of every Christian 
that his own life has been happiest and most 
nsefnl when he has met his heavenly Father 
faithfully at an appointed hour. There are 
few hymns that express a deeper need of the 
soul or a more refined and hallowed enjoyment 
than that one so constantly on the lips of men 
everywhere : 

" Sweet hour of prayer, sweet hour of prayer, 
That calls me from a world of care, 
And bids me at my Father's throne, 
Make all my wants and wishes known. 

" In seasons of distress and grief, 
My soul has often found relief, 
And oft escaped the tempter's snare, 
By thy return, sweet hour of prayer." 

If prayer is worth much to men it is worth a 
few moments devoted exclusively to it every 
day ; a few moments in which prayer shall not 
be made merely the incident or the accident of 
the hour ; but the business to which these 
moments are wholly and earnestly devoted. 

Christians should not only pray at the set 
hour, but at all times. " With all prayer and 
supplication praying at all seasons in the 
Spirit, and watching thereunto in all persever- 



PRAYER. 231 

ance and supplication for all the saints, and on 
my behalf." Eph. 6, 18. But at all times may 
prove to be at no time. When, however, the 
soul is kept alive to God by the set hour of 
prayer, then does it find many occasions to 
breathe petitions heavenward. 

And, indeed, these occasions so multiply 
that the soul may be always in the spirit of 
prayer. This should be so. " Pray without 
ceasing." 1 Thes. 5, 17. " Continue stead- 
fastly in prayer, watching therein with 
thanksgiving." Col. 4, 2. The time of prayer, 
then, is all time. But that it may be possible 
for the soul to " pray without ceasing," it is 
necessary that there should be the appointed 
hour of prayer. 

We proceed to consider the place of prayer. 
In the New Testament we find that prayer was 
sometimes offered in the presence of the public. 
Jesus made several public pra} 7 ers. " Now it 
came to pass, when all the people were bap- 
tized, that, Jesus also having been baptized, 
and praying, the heaven was opened." Luke 3, 
2i. " And Jesus said, Father, forgive them; 
for they know not what they do." 23, 34. 
" And when Jesus had cried with a loud voice, 
he said, Father, into thy hands I commend my 



232 CHRISTIAN GROWTH. 

spirit : and having said this, he gave up the 
ghost." v. 45. These prayers were brief, and 
they were called out by the occasion ; but they 
are sufficient to warrant us in calling upon 
God in the midst of the multitude when there 
is occasion to do so. Moreover, the house of 
God is called the house of prayer. "It is 
written, My house shall be called a house 
of prayer: but ye make it a den of robbers." 
Mat. 2i, 13. It was a public place of resort 
for prayer. In places where there were no 
houses of God, the people were accustomed to 
resort to some sequestered place ; as to the river 
side. " And on the sabbath day we went forth 
without the gate by a river side, where we sup- 
posed there was a place of prayer." Acts 16, 
13. Here public prayers were offered. 

Besides these public places, where prayer 
was offered in the presence of all who were 
assembled, there were places less public, and 
yet not wholly private. Places in which a 
select few were alone. Jesus and his disciples 
often composed such a company. In this lim- 
ited and select company Jesus was much more 
free in prayer than when he was in the miscel- 
laneous multitude. "And it came to pass, as 
he was praying alone, the disciples were with 



.PRAYER. 233 

him." Luke 9, 18. "And it came to pass 
about eight days after these sayings, he took 
with him Peter and John and James, and went 
up into the mountain to pray." 28. " Then 
cometh Jesus with them unto a place called 
Gethsemane, and saith unto his disciples, Sit 
ye here, while I go yonder and pray." Mat. 
26, 36. " Jesus oft-times resorted thither with 
his disciples." John 18, 2. See also John 17. 
In such semi-public companies the disciples 
wxre accustomed to meet for prayer after the 
Saviour's ascension. " These all with one ac- 
cord continued steadfastly in prayer, with the 
women and Mary the Mother of Jesus, and 
with his brethren." Acts 1, 14. "And when 
he had considered the thing, he came to the 
house of Mary the mother of John whose sur- 
name was Mark ; where many were gathered 
together and were praying." 12, 12. Those 
who came to these semi-public places of prayer 
were usually of one accord, and of one faith. 
Here the disciples, as in the presence of friends 
of the Lord, could pray together with sim- 
plicity and with informality for the coming of 
his kingdom. 

Again, the New Testament is full of refer- 
ences to prayer offered in private. Jesus was 



234 CHRISTIAN GROWTH. 

even oftener in some place alone than in com- 
pany with a few chosen disciples. He sought 
out solitary places where he conld be alone 
with his Father — mountain tops and desert 
places. "And after he had sent the multitudes 
away, he went up into the mountain apart to 
pray : and when even was come, he was there 
alone." Mat. 14, 23. "And in the morning, a 
great while before day, he rose up and went 
out, and departed into a desert place, and there 
prayed." Mark 1, 35. "And after he had 
taken leave of them, he departed into the 
mountain to pray." 6, 46. "And it came to 
pass in these days, that he went out into the 
mountain to pray ; and he continued all night 
in prayer to God." Luke 6, 12. See 5, 16. 
11, 1. This is fully in accord with his instruc- 
tion : " When thou prayest, enter into thine 
inner chamber, and having shut thy door, pray 
to thy Father which is in secret." Mat. 6, 6. 
The Saviour's inner chamber was the mount- 
ain or the desert, for he had not where to lay 
his head. The early Christians often went for 
their seclusion onto the house-top. " Now on 
the morrow, as they were on their journey, 
and drew nigh unto the cit}^ Peter went up 
upon the housetop to pray." Acts 10, 9. 



PRAYER. 235 

And, finally, prayer should be offered every- 
where. " I desire therefore that the men pray 
in every place, lifting np holy hands, withont 
wrath and disputing." 1 Tim. 2,8. 

But in this matter of place as well as in that 
of time, we find that the broader command can 
be obeyed only by first obe}ang the narrower 
one. Before men will pray everywhere they 
must have prayed somewhere. Before people 
will pray in the great congregation they must 
have prayed in the semi-public circle of prayer, 
met in some smaller, appointed place. And 
before their voices are heard even in these 
smaller, appointed places of prayer, they must 
have entered int6 the inner chamber and have 
shut the door. 

We are creatures of time and place. We 
love our birthdays and our haunts, our Christ- 
mas days and our firesides, the anniversaries 
of our marriage days and the altars where we 
were wed. And so we love the silent chamber 
where, at the appointed hour of secret prayer, 
God's voice is heard. So likewise we love 
the place where subdued and trembling voices 
are raised in the circle that meets at the ap- 
pointed time and place for social prayer. And 
we love the triumphant cadences of public 



236 CHRISTIAN GROWTH. 

prayer, arising in the house of God npon the 
Lord's day at the morning and evening honrs 
of worship. And so, blessed by this accumu- 
lation of divinely appointed agencies, we are 
sent forth with souls full of prayer to pray 
wherever we go, singing and making melody 
with our hearts to the Lord. 

It will be noticed that this second part of 
our subject, the time and place of prayer, is 
necessary to the condition of the soul in prayer, 
considered in our first part. So we might have 
treated this second part first ; but there is 
not apt to be a time or a place of prayer unless 
there has first been something of the spirit of 
prayer. So these two phases of the subject 
belong together. Time and place promote the 
spirit, and the spirit leads the soul to set 
the time and to fix the place. But why the 
spirit, time or place ? Job's question, though 
often answered, is forever asked : " What 
profit should we have, if we pray unto him ?" 
Job 21, 15. 

Let us therefore consider the objects of 
prayer. 

These objects are of two kinds, spiritual and 
physical ; and then there are many texts of 
scripture that mention prayer as having for its 



PRAYER. 237 

object the general welfare of all men. Let 
us consider first the spiritual objects. We 
are taught to pray for enemies. " But I say 
unto you, Love your enemies, and pray for 
them that persecute you." Mat. 5, 44. Perhaps 
the primary object of our Lord in teaching 
men to pray for their enemies was to bless the 
man who prays. We have already seen that 
the spirit of forgiveness is necessary in true 
prayer. Perhaps there is no surer way of de- 
tecting one's unforgiving temper than to begin 
to pray for one's enemies. But when the soul 
has detected its lack of forgiveness, and when 
it has prayed itself into a state of forgiveness, 
then the prayer for one's enemy is of service 
also to this enemy. Pray for your enemies, 
both for your own sake and for their sakes. 

As one continues his prayer for his enemy 
he comes more and more to feel the need of 
forgiveness for himself. The next spiritual 
object, therefore, is forgiveness for oneself. 
u Repent therefore of this thy wickedness, and 
pray the Lord, if perhaps the thought of thy 
heart shall be forgiven thee." Acts 8, 22. The 
soul now begins to long for the forgiveness of 
the sin of others. He prays for this. It is his 
privilege so to do : " And Jesus said, Father, 



238 CHRISTIAN GROWTH. 

forgive them ; for they know not what they 
do." Luke 23, 34. " If any man see his 
brother sinning a sin not unto death, he shall 
ask, and God will give him life for them that 
sin not unto death." 1 John 5, 16. This con- 
dition of soul is to be distinguished from the 
spirit that forgives others. This is the condi- 
tion in which one is overwhelmed with the 
burden of his own or of another's sin and guilt; 
and in which he beseiges the throne of God 
for pardon. Of course this presupposes con- 
viction of sin. 

Men should pray, also, for faith. " But I 
made supplication for thee, that thy faith fail 
not." Luke 22, 32. " And the apostles said 
unto the Lord, Increase our faith." 17, 5. If 
one comes to God with anything like a true 
conception of the fact that without faith God 
has not promised to answer any prayer, he will 
pray for faith almost at the first. And when 
one learns that nothing is impossible to faith, 
he will summon what little faith he has to pray 
for more. 

The Holy Spirit is another object of prayer. 
We are to pray for the Holy Spirit for our- 
selves. "If ye then, being evil, know how to 
give good gifts unto your children, how 



PRAYER. 239 

much more shall your heavenly Father give 
the Holy Spirit to them that ask him? " Luke 
11, 13. We should also pray for the Holy 
Spirit for others. " Who, when they were 
come down, prayed for them, that they might 
receive the Holy Ghost." Acts 8, 15. It is 
possible that there was a special gift of the 
Holy Spirit for the apostolic churches. If so, 
the Holy Spirit may not be manifest to us in 
the same way as that in which he came to the 
early churches. But his power with us need not 
be less. We may pray for the Holy Spirit to 
come upon ourselves and upon others, with 
full confidence that God will be pleased. 

Again, prayer may be made for deliverance 
from suffering. Surely, if Jesus found relief 
in prayer when he was in the hour of his awful 
distress, we also may seek such relief. " Is 
any among you suffering? let him pray." 
James 5, 13. If the weight of outward suffer- 
ing is not always lifted, the burden may always 
be rolled from off the soul. The Saviour was 
crucified, although he prayed that if possible 
he might be spared. He could not be spared : 
but his spirit was soothed by the angel. His 
soul was delivered; and our souls also may be 
delivered. And our souls may be delivered 



240 CHRISTIAN GROWTH. 

not only from all kinds of suffering, but also 
from temptation and from sinning. " And 
bring us not into temptation, but deliver us 
from the evil one." Mat. 6, 13. "Watch and 
pray, that ye enter not into temptation." 26, 
41. " Now we pray to God that ye do no evil." 
11 Cor. 13,7. If we may not pray to be deliv- 
ered from sin, we may pray to be delivered 
from sinning. Paul prayed to have his 
thorn removed; but God preferred to give him 
deliverance from its dominion, not to remove 
the thorn. We had better pray for deliverance 
from the dominion of sin. 

We are to pray for the coming of the king- 
dom of God. " Thy kingdom come." Mat. 6, 
10. Perhaps prayer has no spiritual object 
that requires more of the genuine spirit of 
prayer than this. When the kingdom of God 
comes, the present order of the world will be 
changed. Selfish ambition and the love of gain 
will be gone. He who prays "thy kingdom 
come " must " love not the world, neither the 
things that are in the world." 1 John 2, 15. 

We are to pray for guidance. The apostles 
prayed for guidance in the choice of an apostle 
to fill the place of Judas. " And they prayed, 
and said, Thou, Lord, which knowest the hearts 



PRAYER. 241 

of all men, shew of these two the one whom 
thon hast chosen, to take the place in this min- 
istry and apostleship, from which Jndas fell 
away, that he might go to his own place." Acts 
1, 24-25. And Paul often prayed that Christians 
might be guided into the discernment of truth. 
" And this I pray, that your love may abound 
yet more and more in knowledge and .all dis- 
cernment." Phil. 1,9. " For this cause we also 
since the day we heard it, do not cease to pray 
and make request for you, that ye may be filled 
with the knowledge of his will in all spiritual 
wisdom and understanding." Col. 1, 9. See 
Eph. 1, 15-18. Let us be careful how we mock 
God by praying for guidance, and then by 
choosing for ourselves a guiding star in the 
firmament of our own desires. We must hold 
the tiller ; but let us pray that God will be our 
pilot, and that we may steer after his pointing 
finger. 

The last one of these spiritual objects of 
prayer is utterance. Paul, the learned; Paul, 
blessed with the eloquence of a burning heart, 
asked prayers of his brethren that he might 
be able to utter the truth. " With all prayer 
and supplication praying at all seasons in the 
Spirit, and watching thereunto in all persever- 
16 



242 CHRISTIAN GROWTH. 

ance and supplication for all the saints, and on 
my behalf, that utterance may be given unto 
me." Eph. 6, 18-19. " Continue steadfastly 
in prayer, watching therein with thanksgiving; 
withal praying for us also, that God may open 
unto us a door for the word, to speak the mys- 
tery of Christ, for which I am also in bonds ; 
that I may make it manifest, as I ought to 
speak." Col. 4, 2-3. If Paul, speaking with 
power, needed to pray for utterance, surely we 
need to make this prayer — we who so stam- 
mer or are dumb. 

Let us now notice briefly the physical objects 
of prayer. The Lord taught men to pray for 
food : " Give us this day our daily bread." 
Mat. 6, 11. If this prayer is accompanied by 
the diligence of the fowls of the air, and 
by their frugality and simplicity, it will be 
answered. But by " daily bread " God does not 
mean luxury, nor amassed fortune, nor prodi- 
gality. 

James teaches men to pray for healing. " Is 
any among you sick ? let him call for the 
elders of the church ; and let them pray over 
him, anointing him with oil in the name of the 
Lord : and the prayer of faith shall save him 
that is sick, and the Lord shall raise him up ; 



PRAYER. 243 

and if he have committed sins, it shall be for- 
given him. Confess therefore yonr sins one to 
another, and pray one for another, that ye may 
be healed." 5, 14-16. See page 153. 

We may pray for deliverance from enemies, 
from danger or from death. " And pray ye 
that it be not in the winter. For those days 
shall be tribulation , such as there hath not 
been the like from the beginning of the crea- 
tion which God created until now, and never 
shall be." Mark 13, 18-19. "Peter therefore 
was kept in the prison : but prayer was made 
earnestly of the church unto God for him." 
Acts 12, 5. "Now I beseech you, brethren, 
by our Lord Jesus Christ, and by the love of 
the Spirit, that ye strive together with me in 
your prayers to God for me ; that I may be 
delivered from them that are disobedient in 
Judaea, and that my ministration which I have 
for Jerusalem may be acceptable to the saints." 
Rom. 15, 30-31. " But withal prepare me also 
a lodging : for I hope that through your 
prayers I shall be granted unto you." Phile. 22. 

We should pray also for the general welfare 
of all men. For little children. " Then were 
there brought unto him little children, that he 
should lay his hands on them, and pray." Mat. 



244 CHRISTIAN GROWTH. 

19, 13. For Christians. " I pray for them: I 
pray not for the world, but for those whom 
thon hast given me." John 17, 9. "Neither 
for these only do I pray, but for them also that 
believe on me through their word." 20. " We 
give thanks to God the Father of our Lord 
Jesus Christ,. praying always for you, having 
heard of your faith in Christ Jesus." Col. 1, 3. 
Our prayers may not have so great power to 
confer blessings upon the little children as did 
Christ's prayers over them ; but thousands of 
little children, in the midst of Christian com- 
munities, are developing into profligate young 
people for the lack of earnest prayer for them. 
Christians ought to throw this loving restraint 
around the little children. 

And Christians ought to pray for each other. 
We have already quoted James' exhortation 
to Christians to pray for each other ; and our 
common love should inspire these fraternal 
petitions for God's blessing upon all who love 
him. Here may be found a solution for many 
a church quarrel. Pray for each other. 

But pray for others also. For kings and offi- 
cials. Christian people often feel that our 
political affairs are so corrupt that there is no 
hope in that direction; so they neglect to have 



PRAYER. 245 

any part in these matters ; some neglect even to 
vote. Did God abandon the world because it 
was wicked? May Christians soon learn that 
where wickedness abounds there is the very 
place were they should be found praying. 
Pray for those who are in official places. It 
required some grace to do this in those times of 
official wickedness and persecution in which 
Paul wrote to Timothy, saying; " I exhort 
therefore, first of all, that supplications, prayers, 
intercessions, thanksgivings, be made for all 
men ; for kings and all that are in high place; 
that we may lead a tranquil and quiet life in all 
godliness and gravity." 1 Tim. 2, 1-2. 

Not only for officials, however, but for all 
men. How large the heart of him who prays 
becomes ; how all-inclusive its love must be to 
cover such a range of objects as this, and still 
not be indifferent, but earnest in prayer. 

Indeed, Christians may pray for everything 
desired. " In nothing be anxious ; but in 
everything by prayer and supplication with 
thanksgiving let your requests be made known 
unto God." Phil. 4, 6. In many things we 
shall ask amiss ; but we are better for having 
asked. There is no more infallible revealer of 
improper desire than prayer for the gratification 



246 CHRISTIAN GROWTH. 

of that desire. Many and many a time does 
the Christian go to God intending to pray with 
faith and with importunity for a much desired 
object, only to find, as he composes himself 
into the true spirit of prayer, that his desire is 
selfish and unworthy. Prayer saves him from 
the wrong desire and from the wrong action 
that would have grown out of it. 

And now the circle of prayer is complete ; 
and we find ourselves brought back again to 
the spirit of prayer with which we began. And 
so it always is. The spiritual and the physical 
needs of the great, wicked, suffering world, will 
ever inspire Christians to pray ; this spirit of 
prayer will always turn their hearts and their 
feet toward the appointed places of prayer, at 
the appointed hour of prayer ; and there, in 
turn, the time and the place will intensify the 
spirit and reveal the need more fully. The 
circle will prove to be a spiral stair up which 
the soul will mount with ever accelerating 
movement, rising even into the presence of the 
Father, Jehovah. In this presence the soul 
rests awhile. Then, aroused, he importunes 
the Father, with confidence and with power. 
Then down the stair he speeds with blessings 
for the world. 



CHAPTER X. 

NECESSITY AND CERTAINTY OF PERSEVERANCE. 

Midway between the Scylla of fatalism and 
the Charybdis of doubt is the safe but narrow 
channel of perseverance. If it is true that all 
real Christians will finally be saved, it is so 
only because they persevere. If it is true that 
a Christian may be lost, it does not follow 
that even one Christian will be lost. 

There is such a thing as the perseverance of 
"the saints. This expression means that the 
real Christian will hold on to his Lord until 
he comes again "without sin unto salvation." 
He will continue in faith and in good works 
through every adverse circumstance. He may 
be tempted to give up his hope ; but he will be 
so dismayed with the prospect of losing the 
love and the favor and the life of his Saviour, 
that he will be often heard to say : " Lord, to 
whom shall we go?" Nowhere else in all the 
knowledge of man is a certain salvation from 
ultimate disaster held out to him with a suffi- 
cient authority. If in the face of this the 



248 CHRISTIAN GROWTH. 

Christian turns away from God, he will be 
lost ; but, if he has really known God, he will 
not turn away from him. 

Those who have really been born again 
must and will persevere unto the end. 

They must persevere. Christians are under 
the most serious obligation to persevere in 
their love and in their fidelity to God. 
There is a certain weak sentimentality that 
teaches that Christians need not think of these 
obligations because they are not under law 
but under grace ; their love for their dear 
Saviour is a sufficient guarantee that they will 
persevere. Then why all these exhortations 
and commands ? Are Christians today so 
much better than were those of New Testa- 
ment times that they are not in need of the 
spur of obligation ? Christians are not under 
law in the sense in which the Jews were un- 
der the Law ; but the law of the Christian dis- 
pensation is more exacting, in its way, than 
was the old Law. God never intended that 
his grace should do away with the Christian's 
obligation to persevere in right doing. But, it 
is contended, love is a higher incentive than 
obligation. Perhaps it is ; but the question is 
not one of choice between the two. The com- 



PERSEVERANCE. 249 

mands of God's Word back Christian love with 
Christian obligation. Even Christian love is 
a Christian obligation. 

Let ns look immediately to the commands 
and exhortations of the New Testament which 
teach this directly. " Even as the Father hath 
loved me, I also have loved yon: abide ye in 
my love." John 15, 9. " Watch ye, stand fast 
in the faith, qnit yon like men, be strong." 

I Cor. 16, 13. " Wherefore, my brethren beloved 
and longed for, my joy and crown, so stand 
fast in the Lord, my beloved." Phil. 4, 1. 
" Continue steadfastly in prayer, watching 
therein with thanksgiving." Col. 4, 2. "But 
ye, brethren, be not weary in well-doing." 

II Thes. 3, 13. "Fight the good fight of the 
faith, lay hold on the life eternal." 1 Tim. 6, 12. 
" Ye therefore, beloved, knowing these things 
beforehand, beware lest, being carried away 
with the error of the wicked, ye fall from your 
own stedfastness." 11 Ptt. 3, 17. " But ye, 
beloved, building up yourselves on your most 
holy faith, praying in the Holy Spirit, keep 
yourselves in the love of God, looking for the 
mercy of our Lord Jesus Christ unto eternal 
life." Jude 20-21. " Howbeit that which ye 
have, hold fast till I come." Rev. 2, 25. Com- 



250 CHRISTIAN GROWTH. 

mands and exhortations of this nature are too 
definite to be mistaken. 

Some of these commands and exhortations 
are based upon the fact that Christ may come 
again at any moment. " Take ye heed, watch 
and pray : for ye know not when the time is. 
It is as when a man, sojourning in another 
country, having left his house and given 
authority to his servants, to each one his work, 
commanded also the porter to watch. Watch 
therefore : for ye know not when the lord of 
the house cometh, whether at even, or at mid- 
night, or at cockcrowing, or in the morning ; 
lest coming suddenly he find you sleeping. 
And what I say unto you I say unto all, 
Watch." Mark 13, 33-37. "But the day of 
the Lord will come as a thief ; in which the 
heavens shall pass away with a great noise, 
and the elements shall be dissolved with fer- 
vent heat, and the earth and the works that are 
therein shall be burned up. Seeing that 
these things are thus all to be dissolved, what 
manner of persons ought ye to be in all holy 
living and godliness, looking for and earnestly 
desiring the coming of the day of God, by rea- 
son of which the heavens being on fire shall be 
dissolved, and the elements shall melt with 



PERSEVERANCE. 25 1 

fervent heat ? But, according to his promise, 
we look for new heavens and a new earth, 
wherein dwelleth righteousness. Wherefore, 
beloved, seeing that ye look for these things, 
give diligence that ye ma3 T be found in peace, 
without spot and blameless in his sight." 
11 Pet. 3, 10-14. If we loved as we ought there 
would be no need of these exhortations. But 
many Christians feel considerable uneasiness 
at the thought of the coming of their Lord. 
The condition of the Christian world today 
suggests the need of just such a doctrine of 
obligation as this. 

Peter makes Satan's persistent determina- 
tion to destroy Christians the basis of a stirring 
exhortation to persevere. " Be sober, be watch- 
ful : your adversary the devil, as a roaring 
lion, walketh about, seeking whom he may 
devour : whom withstand steadfast in your 
faith." 1 Pet. 5, 8. The persistence of Satan 
makes it necessary that Christians should 
persevere. 

Many of these commands and exhortations 
are cheerful, being based upon high hopes of 
ultimate success. " Wherefore, my beloved 
brethren, be ye stedfast, unmoveable, always 
abounding in the work of the Lord, forasmuch 



252 CHRISTIAN GROWTH. 

as 3 T e know that your labor is not in vain 
in the Lord." i Cor. 15, 58. " Wherefore, 
brethren, give the more diligence to make your 
calling and election sure : for if ye do these 
things, ye shall never stumble." 11 Pet. 1, 10. 
Christians have more reason to be cheerful 
than any other class of people ; but that army 
would soon be demoralized that should stack 
its arms to play while the enemy was charging 
it. Christians may safely depend upon this, 
then ; that so long as there are these definite 
commands of the New Testament, exhorting 
them to persevere in their Christian lives, 
there is obligation in the case. 

But this will be evident to a thoughtful per- 
son upon other grounds than those of Scrip- 
ture command. As, for example, the weak- 
ness of human nature. The very physical 
weakness of our mortal bodies makes watch- 
fulness and prayerfulness necessary. The 
disciples were found asleep in almost the sub- 
limest moment in all history. " What, could 
ye not watch with me one hour ? Watch and 
pray, that ye enter not into temptation : the 
spirit indeed is willing, but the flesh is weak." 
Mat. 26, 41. No one ever had the privilege 
before of watching with the Son of God in an 



PERSEVERANCE. 253 

hour of such supreme moment to the world ; 
no one will ever have that privilege again. 
This great honor was conferred upon mortals 
but once in the history of the world ; and that 
once they failed because these mortal bodies 
are limited in their power of endurance. The 
disciples were willing to watch ; they were no 
doubt exceedingly anxious to keep awake. 
They did not know what to answer Jesus when 
he came the second time and found them sleep- 
ing. But their very anxiety courted slumber. 
The past few hours had brought them to the 
limit of human endurance. For several days 
the certainty that Jesus was about to be cruci- 
fied had weakened them with grief. The long 
discourses of the Saviour had been of such an 
important nature, and the impressions made 
had been so deep, that all their powers had 
been taxed to the utmost. The excitement 
and sorrow of the early part of the night, and 
the present midnight stillness, broken only 
by the low monotone of the Saviour's pleading 
voice, were more than human weakness could 
bear; and, resisting sleep even in their dreams, 
they slept. Poor human bodies ! How often 
grief overcomes them, and the avenues to the 
soul are open to the "roaring lion." How often 



254 CHRISTIAN GROWTH. 

the wearied brain and the nnstrung nerves 
allow the hasty word or the evil deed ! How- 
ever keen onr watch may be we shall too often 
sleep and leave the Saviour to tread the wine- 
press of his suffering alone. Let us keep our 
watch with all our strength. 

But there is weakness of the flesh in the 
sense in which Paul uses the word "flesh" ; as 
representing our whole degenerate nature. 
" So then, brethren, we are debtors, not to the 
flesh, to live after the flesh : for if ye live after 
the flesh, ye must die ; but if by the spirit ye 
mortify the deeds of the body, ye shall live." 
Rom. 8, 12-13. Our physical weakness is not 
the worst feature of our weakness. The spirit 
is not always willing. All that any one need 
do to be lost is to give free rein to his nature. 
The only reason why the Christian is saved 
while the unregenerate man is lost is that the 
Christian has determined, by the grace of God, 
to fight his evil human nature till in the end 
he conquers ; while the unregenerate man 
gives his human nature its way. The world, 
the flesh and the devil will run away with the 
soul of every man who does not fight his 
"flesh" to the very end. 

It is possible, then, that even a Christian 



PERSEVERANCE. 255 

may be lost ; and this possibility makes it 
necessary that the Christian should persevere. 
This possibility is not merely an inference 
from the foregoing texts ; there are other texts 
even more definite. Some of these teach clearly 
that perseverance is a condition of salvation. 
" He that endureth to the end, the same shall 
be saved." Mat. 10, 22. 24, 13. " If we en- 
dure, we shall also reign with him." 11 Tim. 
2,12. " To him that overcometh, to him will 
I give to eat of the tree of life, which is in the 
Paradise of God." Rev. 2, 7. "He that over- 
cometh shall not be hurt of the second death." 
11. " To him that overcometh, to him will I 
give of the hidden manna, and I will give him 
a white stone, and upon the stone a new name 
written, which no one knoweth but he that 
receiveth it." 17. "And he that overcometh, 
and he that keepeth my works unto the end, 
to him will I give authority over the nations." 
26. "He that overcometh shall thus be arrayed 
in white garments ; and I will in no wise blot 
his name out of the book of life, and I will 
confess his name before my Father, and before 
his angels." 3, 5. " He that overcometh, I 
will make him a pillar in the temple of my 
God, and he shall go out thence no more: and 



256 CHRISTIAN GROWTH. 

I will write upon him the name of my God, 
and the name of the city of my God, the new 
Jerusalem, which cometh down out of heaven 
from my God, and mine own new name." 12. 
" He that overcometh, I will give to him to sit 
down with me in my throne, as I also over- 
came, and sat down with my Father in his 
throne." 21. " He that overcometh shall in- 
herit these things ; and I will be his God, and 
he shall be my son." 21, 7. " Behold then 
the goodness and severity of God: toward them 
that fell, severity ; but toward thee, God's 
goodness, if thou continue in his goodness : 
otherwise thou also shalt be cut off." Rom. 
11,22. " Whose house are we, if we hold fast 
our boldness and the glorying of our hope firm 
unto the end." Heb. 3, 6. These references 
might be indefinitely multiplied. 

Notice one other which emphasizes the di- 
rection that this perseverance should take. u As 
for you, let that abide in you which ye heard 
from the beginning. If that which ye 
heard from the beginning abide in you, ye also 
shall abide in the Son, and in the Father. And 
this is the promise which he promised us, even 
the life eternal. These things have I written 
unto you concerning them that would lead you 



PERSEVERANCE. 257 

astray. And as for you, the anointing which 
ye received of him abideth in you, and ye need 
not that any one teach you ; but as his anoint- 
ing teacheth you concerning all things, and is 
true, and is no lie, and even as it taught you, 
ye abide in him. And now, my little children, 
abide in him ; that, if he shall be manifested, 
we may have boldness r and not be ashamed be- 
fore him at his coming. If ye know that he is 
righteous, ye know that every one also that 
doeth righteousness is begotten of him." 
1 John 2, 24-29. Christians must persevere in 
the Gospel which they heard from the begin- 
ning. If they do so persevere they will also 
persevere in their attachment to Christ. They 
must abide in him. The relation of the Chris- 
tian to Christ is vital; it must be maintained. 
By failure to keep these conditions of salva- 
tion the Christian may be lost. But especially 
is he in danger of being lost by failure to sus- 
tain this vital relation to Jesus and his Gospel. 
Jesus himself states this plainly in John 15, 4- 
6. "Abide in me, and I in you. As the 
branch cannot bear fruit of itself, except it 
abide in the vine ; so neither can ye, except ye 
abide in me. I am the vine, ye are the 
branches : He that abideth in me, and I in him, 

*7 



258 CHRISTIAN GROWTH. 

the same beareth much fruit : for apart from me 
ye can do nothing. If a man abide not in me, 
he is cast forth as a branch, and is withered ; 
and they gather them, and cast them into the 
fire, and they are burned." 

It is possible, also, for Christians wilfully 
to do wrong, and so to commit the unpardon- 
able sin. "For as touching those who were 
once enlightened and tasted of the heavenly 
gift, and were made partakers of the Holy 
Ghost, and tasted the good word of God, and 
the powers of the age to come, and then fell 
away, it is impossible to renew them again unto 
repentance ; seeing tlie}^ crucify to themselves 
the Son of God afresh, and put him to an open 
shame." Heb. 6, 4-6. Here are five expressions 
that point to real Christians. Who were 
once " enlightened," means Christians. The 
same word is used in Ephesians 1, 18. "Having 
the eyes of your heart enlightened, that ye may 
know what is the hope of his calling." Here 
the reference is clearly to Christians. And in 
11 Tim. 1, 10, the word is used in such a way as 
to make it clear that those who were " enlighten- 
ed " had life and incorruption. The word is used 
in one other place, Heb. 10, 32, where the writer 
is certainly speaking of Christians as having 



PERSEVERANCE. 259 

been " enlightened." This one expression is con- 
clusive. But there follow four others in the 
closest connection, each adding to the certainty 
that the persons here described were Christians. 
They had " tasted of the heavenly gift;" they 
had been " partakers of the Holy Ghost;" and 
once tasted " the good word of God;" they had 
tasted " the powers of the age to come." The 
plain inference here is that Christians may do 
wrong and be lost. The same thing is taught 
in chapter 10, 26-27. " For if we sin wilfully 
after that we have received the knowledge of 
the truth, there remaineth no more a sacrifice 
for sins, but a certain fearful expectation of 
judgment, and a fierceness of fire which shall 
devour the adversaries." 

Moreover, it is possible for Christians to be 
lost, if they simply neglect to do well. 
Paul was a Christian ; but he ran and he 
fought and he buffeted his body because there 
was a possibilit}^ that, if he did not so perse- 
vere, even after he had preached to others, he 
might himself be lost. " I therefore so run, 
as not uncertain^ ; so fight I, as not beating 
the air : but I buffet my bod}', and bring it 
into bondage : lest by any means, after that I 
have preached to others, I myself should be 



260 CHRISTIAN GROWTH. 

rejected." i Cor. 9, 26-27. And from Rev. 3, 
1 1 , " Hold fast that which thou hast, that no 
one take thy crown," we learn that simple 
neglect to hold on may cost the Christian his 
place in Heaven. 

The Christian must persevere. The Word 
of God commands it, and exhorts to persever- 
ance. The weakness of human nature makes 
it necessary. And the fact that even Christians 
may finally be lost requires it. The con- 
clusion is irresistible. The Christian has 
no right to feel so secure in walking up and 
down upon the brink of the horrible pit. He 
may yet suffer in its awful depths. Did not 
Adam fall ? And he had no evil in his nature 
as we have. Let those who have boasted their 
security be still and fear. They need not fall ; 
but they will fall if they do not persevere. 

But, in the second place, Christians will per- 
severe. 

This fact is just as clearly stated as the other. 
" And not a hair of your head shall perish. In 
your patience ye shall win your souls." Luke 
21, 18-19. Perhaps we ought not too certainly 
to apply these words to ourselves, seeing they 
were spoken to a special company ; but in so do- 
ing we shall not go far astray, for the doctrine is 



PERSEVERANCE. 26 1 

taught elsewhere also. " And not only so, but 
ourselves also, which have the firstfruits of the 
Spirit, even we ourselves groan within our- 
selves, waiting for our adoption, to wit, the 
redemption of our body. For by hope were we 
saved : but hope that is seen is not hope : for 
who hopeth for that which he seeth ? But 
if we hope for that which we see not, then 
do we with patience wait for it." Rom. 8, 
23-25. " But we are not of them that shrink 
back unto perdition ; but of them that have 
faith unto the saving of the soul." Heb. 10, 39. 
" They went out from us, but they were not of 
us ; for if they had been of us, they would have 
continued with us : but the} T went out, that 
they might be made manifest how that they 
all are not of us." 1 John 2, 19. Very many 
seem to begin the Christian life who really do 
not begin it. They seem to repent of sin, and 
to turn to God. The} T are baptized and have a 
name and a place with the people of God ; but 
afterwards they are lost. There was some 
mistake about their regeneration. They went 
out from us, but they were not of us 5 that is, 
they were never really Christians. If they had 
been " they would have continued with us." 
Or, in other words, you may know a Christian 
by this sign : He PERSEVERES. 



262 CHRISTIAN GROWTH. 

Farthermore, the nature of salvation makes 
it certain that the Christian will persevere. 
Christians are dead to sin. Notice what Paul 
says of this, and let us see if we can under- 
stand what he means. " What shall we say 
then ? Shall we continue in sin, that grace 
may abound ? God forbid. We who died to 
sin, how shall we any longer live therein ? Or 
are ye ignorant that all we who were baptized 
into Christ Jesus were baptized into his death? 
We were buried therefore with him through 
baptism into death : that like as Christ was 
raised from the dead through the glory of the 
Father, so we also might walk in newness of 
life." Rom. 6, 1-4. He has been reasoning 
that salvation is the free gift of God to sinful 
men, upon the condition that they have faith 
to receive it. Moreover, the greater the sin 
forgiven, so much greater is the grace be- 
stowed. Grace is such an excellent thing that 
the more we have of it the better ; therefore, 
shall we sin that we may have more of it ? No. 
The Christian can not sin ; he is dead to sin. 
That is, in regeneration the soul has been 
given power to decide against sin ; and this it 
has actually done. The grace of God and the 
gift of grace have enabled the soul to come 



PERSEVERANCE. 263 

into possession of itself for God ; and to wrest 
itself from the power of sin, which before had 
determined its action. Before, the sonl was 
under the power of sin, because it loved sin; 
it lived with sin and in sin. But now the soul 
has seen the true nature of sin, its former 
bosom friend, and has turned away from it 
with hatred. It is as if -one or the other of two 
old friends were dead. Sin was a viper in the 
man's bosom. A devil in his arms, pretending 
to be a pure true friend. The Christian has 
seen that his supposed angel was a devil. He 
has plucked the viper out of his bosom. And 
he has been enabled to turn away from his 
false friend; only by the grace of God. If he 
takes back his old sin, he must do so in the 
face of the Saviour who died to enable him to 
break away from sin, and in despite of the 
grace of God. This he may do ; but this he 
will not do. 

And as this old friendship is broken up, as 
the black fiend with his sin is dismissed, the 
soul is free to form a new friendship. It has 
said to sin : " Begone ! You deceived me. 
I am henceforth dead to you. If you insist 
upon addressing me, I still will not recognize 
you nor speak to you." And then this soul 



264 CHRISTIAN GROWTH. 

has turned to Jesus, and has sought to become 
alive to him ; to have him for its friend. The 
soul has not turned to Jesus in vain. It has 
become alive to Jesus and so to God, the 
Father. What a glorious exchange of friend- 
ship and of life ! The Christian can turn back 
to the devil if he will. His will is not forced. 
But to do so he must turn awa}^ from Jesus. 
Life with Jesus is too precious. He who has 
once known it will not give it up. 

Moreover, the heart is changed. It is not 
simply an exchange of a worse friend for a bet- 
ter, and of a worse life for a better ; not simply 
the exchange of a devil for God, that has 
taken place. The exchange never would have 
been made if the heart had not first been 
changed. The unregenerate person does not 
serve the Devil simpty because he can not re- 
sist him. He loves him. The unregenerate 
human heart is in love with its sin. The sin- 
ner must not be thought of as a captive, chaf- 
ing in his fetters. He is in fetters truly ; but 
he does not know it, and he has no abiding 
desire to be other than what he is. A young 
man who had already been several times intoxi- 
cated, and who was already fast in the toils of 
intemperance, once said, when asked to sign 



PERSEVERANCE. 265 

a temperance pledge : " Sign away my liberty, 
my manhood ! No, sir. I am a free man now 
to drink or not as I choose, and I will not give 
np my freedom." It was useless to attempt to 
show him that he would be signing his emanci- 
pation proclamation. He loved his sin. His 
heart was going the way of its love. But when 
the soul has a vision of Jesus, it begins to 
abhor itself ; and when finally it has learned 
to love him, there is found to be in it a new 
disposition. The things that were loved are 
hated. The will that once was perverted, now 
is brought into unison with God, and is made 
strong to do his will. There has been such a 
radical change that the man is a new creature. 
Men follow the lead of their hearts. The 
Christian cannot be lost unless his heart is 
first turned back from its renewed condition. 
Paul was sure that the Christian would per- 
sistently refuse to allow this. " Who shall 
separate us from the love of Christ ? shall 
tribulation, or anguish, or persecution, or fam- 
ine, or nakedness, or peril, or sword ? Even as 
it is written, For thy sake we are killed all the 
day long ; we were accounted as sheep for the 
slaughter. Nay, in all these things we are 
more than conquerors through him that loved 



266 CHRISTIAN GROWTH. 

us. For I am persuaded, that neither death, 
nor life, ,nor angels, nor principalities, nor 
things present, nor things to come, nor powers, 
nor height, nor depth, nor any other creature, 
shall be able to separate us from the love of 
God, which is in Christ Jesus our Lord." 
Rom. 8, 35-39. 

The same great truth is presented in another 
way in 1 Thes. 5, 4-6. " But ye, brethren, are 
not in darkness, that that day should overtake 
you as a thief : for ye are all sons of light, and 
sons of the day : we are not of the night, nor 
of darkness ; so then let us not sleep, as do the 
rest, but let us watch and be sober." Every 
Christian knows well that he has come out of 
darkness into light. Every conversion of a 
man from his sin to God is the miracle of heal- 
ing the blind repeated. The most noticeable 
characteristic of unregenerate men is their ab- 
solute blindness to the real condition of their 
own hearts. Especially is this true if they 
are not what the world calls wicked. They are 
children of darkness. They do not see any 
danger. They do not see the scars and 
the wounds that deform them. The char- 
acteristic of the Christian is that he has come 
out of this darkness into light. And the dark- 



PERSEVERANCE. 267 

ness that seemed light enough to him while 
he was in it, is seen to be darker and darker 
the farther he climbs toward the hill-tops of 
day. The Christian stands upon these hill- 
tops, warm and light in the sun. He looks 
toward the north where the great city of de- 
struction lies bustling with the activity of sin. 
Beyond the city is the cold lake of death. The 
lake itself is invisible in the wind-riven dark- 
ness that arises out of it, and hovers over it, 
and is driven up from it over the city, whose 
grimy smoke-stacks continually send up silent 
fantastic forms to mingle with the night sky, 
and to deepen the darkness. At three differ- 
ent points in the city, furnace fires throw their 
dark red gleam, with scattering sparks, into 
the gloom. Sounds of shouting and of laugh- 
ter come up from the city. The inhabitants 
do not notice the darkness. They think it is 
light. As the Christian's eye follows the dark 
sky up toward the zenith, he sees the edge of 
this darkness, held in check by the sunshine, 
and blushing swarthily under the restraint. 
Beyond this edge, and all over the hills, is the 
clear blue of a sunlit sky. All around are the 
high lights of day. Looking out from the city, 
the city seems light ; looking down from the 



268 CHRISTIAN GROWTH. 

hill-tops, it is seen to be dark. The children 
of light will live in the light, if they can. And 
they can ; for by the power of God it has be- 
come a matter of choice. 

But salvation does more than this for the 
Christian. Still again, certainty that the Chris- 
tian will persevere is found in the fact that 
there is a vital union between him and Christ. 
"For we are become partakers of Christ, if we 
hold fast the beginning of our confidence firm 
unto the end." Heb. 3, 14. The germ of that 
immortal life that would not suffer Christ to 
remain in the grave, is implanted in the Chris- 
tian's soul. It is Christ formed within. 

Of course, then, Christians are children of 
God. And the children of God, persevere. 
" Behold what manner of love the Father hath 
bestowed upon us, that we should be called 
children of God : and such we are. For this 
cause the world knoweth us not, because it 
knew him not. Beloved, now are we children 
of God, and it is not yet made manifest what 
we shall be. We know that, if he shall be 
manifested, we shall be like him ; for we shall 
see him even as he is. And every one that 
hath this hope set on him purineth himself, 
even as he is pure. Every one that doeth sin 



PERSEVERANCE. 269 

doeth also lawlessness : and sin is lawlessness. 
And ye know that he was manifested to take 
away sins ; and in him is no sin. Whosoever 
abideth in him sinneth not : whosoever sinneth 
hath not seen him, neither knoweth him." 
1 John 3,1-6. " For whatsoever is begotten of 
God overcometh the world : and this is the 
victory that hath overcome the world, even onr 
faith." 5, 4. 

In the nature of salvation, then, we find 
strong ground for believing that Christians will 
persevere. They are dead to sin. They are 
alive to Christ. Their hearts are changed. 
They have become children of light. They 
are partakers of Christ. They are children of 
God. This is a strong case for the Christian, 
and it inspires him to hold on. 

And Christians will persevere because God 
is interested in their behalf. He has elected 
them to salvation. It is not the place here to 
attempt an explanation of this doctrine ; but 
simply to show that it makes it morally certain 
that real Christians will persevere. The Word 
of God must speak for itself. " And except 
those days had been shortened, no flesh would 
have been saved : but for the elect's sake those 
days shall be shortened." Mat. 24, 22. " As 



270 CHRISTIAN GROWTH. 

touching the gospel, they are enemies for your 
sake : but as touching the election, they are 
beloved for the fathers' sake. For the gifts 
and the calling of God are without repentance." 
Rom. 11, 28-29. " So then, my beloved, even 
as ye have always obeyed, not as in my pres- 
ence only, but now much more in my absence, 
work out your own salvation with fear and 
trembling ; for it is God which worketh in you 
both to will and to work, for his good pleas- 
ure." Phil. 2, 12-13. These references, how- 
ever, clearly indicate that this election does not 
make salvation sure to those who are disobedi- 
ent ; but to those who persevere. 

God, who has elected the Christian to salva- 
tion through faith and obedience, is also able 
and faithful to keep him to the end. Jesus 
himself says that God is able. " My sheep 
hear my voice, and I know them, and they fol- 
low me : and I give unto them eternal life; and 
they shall never perish, and no one shall 
snatch them out of my hand. My father, 
which hath given them unto me, is greater than 
all ; and no one is able to snatch them out of 
the Father's hand." John 10, 27-29. Paul was 
certain that God was able to keep his soul. 
" For I know him whom I have believed, and I 



PERSEVERANCE. 2 7 1 

am persuaded that he is able to guard that 
which I have committed unto him against that 
day." 11 Tim. 1, 12. Jude, also, was certain 
that God was able to guard Christians from 
stumbling. " Now unto him that is able to 
guard you from stumbling, and to set you be- 
fore the presence of his glory without blemish 
in exceeding joy, to the only God our Saviour, 
through Jesus Christ our Lord, be glory, maj- 
esty, dominion and power, before all time, and 
now, and for evermore." 24-25. No doubt God 
is able. Will he ? Yes. God is faithful. 
" There hath no temptation taken you but such 
as man can bear : but God is faithful, who will 
not suffer you to be tempted above that ye are 
able ; but will with the temptation make also 
the way of escape, that ye may be able to en- 
dure it." 1 Cor. 10, 13. " Faithful is he that 
calleth you, who will also do it." 1 Thes. 5, 
24. God's election is according to his fore- 
knowledge. It is certain that real Christians 
will persevere. And God is able and faithful 
to keep them. It is doubly certain that they 
will persevere. 

Jesus is also interested in behalf of all 
Christians. He prayed for them that they 
might be kept. " Holy Father, keep them in 



2 72 CHRISTIAN GROWTH. 

thy name which thou hast given me, that they 
may be one, even as we are .... I pray not 
that thon shouldest take them from the world, 
but that thou shouldest keep them from the 
evil one .... Neither for these only do I pray, 
but for them also that believe on me through 
their word." John 17, 11, 15, 20. He also 
establishes them in the faith. u The testimony 
of Christ was confirmed in you : so that ye 
come behind in no gift ; waiting for the revela- 
tion of our Lord Jesus Christ ; who shall also 
confirm you unto the end." 1 Cor. 1, 6-8. See 
alsoiThes. 3, 13. 11 Thes. 2, 16-17. 

Also the Holy Spirit intercedes for Chris- 
tians. " And in like manner the Spirit also 
helpeth our infirmity : for we know not how to 
pray as we ought ; but the Spirit himself 
maketh intercession for us with groanings 
which cannot be' uttered." Rom. 8, 26. And 
in him they are sealed. " Now he that stab- 
lisheth us with you in Christ, and annointed 
us, is God ; who also sealed us, and gave us 
the earnest of the Spirit in our hearts." 11 Cor. 
1, 21-22. . " In whom, having also believed, ye 
were sealed with the Holy Spirit of promise." 
Eph. 1, 13. 

Our consideration of the teachings of the 



PERSEVERANCE. 273 

New Testament upon both sides of this ques- 
tion compels us to the conclusion : first, that it 
is possible for the Christian to be lost. The 
free will that God gave man he will never 
force. The deep pit is ever open. All who 
desire to do so, have power to throw themselves 
in. Moreover, all men are naturally drawn 
toward its brink, and are inclined to fall into 
its depths, just as there is an awful impulse to 
fall over the edge of a high cliff on the top 
of which one may be standing. Of course this 
tendency is greatly modified in the Christian, 
and it is continually being farther modified, 
being opposed by the new nature ; but it is still 
sufficiently strong to make perseverance neces- 
sary in order to escape. Here is the Christian's 
cause of fear and humiliation. 

But, in the second place, we conclude that 
the Christian will not be lost. Not simply be- 
cause he is a Christian today ; but because, 
having really become a Christian, he will 
fight the good fight of faith to the end. The 
great question for every one to settle then, is : 
Am I a Christian? Many a man answers, 
Yes, who is mistaken. How can one know the 
truth, how be sure that he has not deceived 
himself or been deceived ? By this sign : The 
Christian will persevere unto the end. 



CHAPTER XL 

SANCTIFICATION. 

It is a serious misfortune when anything 
ceases to grow before it reaches its normal 
size. This misfortune is in proportion to the 
value of the species to which the dwarf belongs. 
It is a great misfortune when a human body 
never comes to its full development. But, 
after all, " It is the mind that makes the man." 
Many a full-grown mind has been confined in 
a dwarfed body. If the mind is dwarfed, that 
is worse. If the Christian's growth in the 
divine life ceases this side of Heaven, that is 
worst of all. But this growth will be seriously 
hindered, if it does not entirely cease, in that 
Christian who supposes that the sanctification 
that is attributed by the New Testament to 
Christians, is perfect holiness. It is therefore 
essential to Christian growth that the truth be 
known about this doctrine. 

In the beginning, let us study the meaning 
of the words to sanctify, sanctification, and 
sanctified as they are used in the New Testa- 
ment. 



SANCTIFICATION. 275 

To sanctify, the verb, means, first, to qualify, 
to fit, to legitimate. It is often used when no 
personal merit is exhibited on the part of the 
person sanctified. It is often used of inanimate 
things, in which case the moral quality of the 
object must of course be wanting. Its use in 
the New Testament grew out of its use in the 
Old Testament, where it often had only an 
external, ceremonial significance. It is so used 
in 1 Cor. 7, 14. " For the unbelieving husband 
is sanctified in the wife, and the unbelieving 
wife is sanctified in the brother : else were 
your children unclean ; but now are they holy." 
That is, the unbelieving husband is considered 
as qualified or legitimated to live with the be- 
lieving wife. This does not mean that he is 
saved, or that he is made a Christian, neces- 
sarily, by virtue of the relation which he sus- 
tains to his believing wife. But for reasons 
wholly apart from his personal character he is 
considered as a legitimate husband. These 
reasons Paul gives in the verse quoted above. 
If the man's unbelief destroyed his ability to 
be a legitimate husband, then the children 
would be illegitimate, or unclean. But this, 
manifestly, would be an injustice, provided the 
marriage had been contracted in good faith. 



276 CHRISTIAN GROWTH. 

Therefore the husband is considered as made 
legitimate because of the virtue of his wife ; 
the marriage relation stands ; and the children 
are, therefore, legitimate, or holy, in the same 
sense as that in which the' husband is sancti- 
fied. In Heb. 9, 13, the reference is more 
distinctly ceremonial. " For if the blood of 
goats and bulls, and the ashes of a heifer 
sprinkling them that have been defiled, sanctify 
unto the cleanness of the flesh : how much 
more shall the blood of Christ, who through 
the eternal Spirit offered himself without 
blemish unto God, cleanse your conscience 
from dead works to serve the living God?" 
Here we have a good illustration of the cere- 
monial use spiritualized. The corresponding 
phrases are " sanctify to the cleansing of the 
flesh," and " cleanse your conscience from dead 
works." So far as this reference goes, to sanc- 
tify a person is to change the duty of his 
conscience from that of urging him to obey 
the ceremonial law, to that of urging him to 
serve the living God. We have this same 
ceremonial use, carried over into spiritual mat- 
ters by way of illustration, in 11 Tim. 2, 21. 
" If a man therefore purge himself from these, 
he shall be a vessel unto honour, sanctified, 



SANCTIFICATION. 277 

meet for the master's use, prepared unto every 
good work." 

A second meaning of " to sanctify " is to set 
apart to a sacred service ; to consecrate. In 
this sense the word is used of Jesus. "Say ye 
of him, whom the Father sanctified and sent 
into the world — " John 10, 36. "And for 
their sakes I sanctify myself, that they them- 
selves also may be sanctified in truth." 17, 19. 
These words of Jesus are especially significant 
when we remember that he was born without 
sin. The word sanctify can not mean more 
than that Jesus gave himself up, consecrated 
himself, to his sacred work. To which indeed 
the Father had set him apart, or consecrated 
him, long before. It can not mean " make 
holy," when used in reference to Jesus. But 
it is also used in this same verse with reference 
to Christians. Shall we give two different 
meanings to the same word in the same verse ? 
It must sometimes be done ; but the connection 
of the thought here does not demand it, nor 
even permit it. Christ sanctified himself that 
they also might be sanctified. " Also," in this 
close connection indicates a single meaning 
here for the word sanctify. Christ does not 
here say that he has consecrated himself that 



278 CHRISTIAN GROWTH. 

Christians may be made perfect ; but that they 
may consecrate themselves, even as he has 
consecrated himself, to a sacred service. We 
find the same meaning of this word in Eph. 5, 
25-27. u Husbands, love your wives, even as 
Christ also loved the church, and gave himself 
up for it ; that he might sanctify it, having 
cleansed it by the washing of water with the 
word, that he might present the church to him- 
self a glorious church, not having spot or 
wrinkle or any such thing ; but that it should 
be holy and without blemish." Christ loved 
the church and gave himself up for it in order 
that he might set it apart, cleansed by the 
washing of water with the word, to be presented 
to himself. Christ dedicated the church to 
himself. That is all we can honestly draw out 
of the verb " to sanctify " in this text. 

The only other meaning of this verb that 
occurs in the New Testament is to revere, to 
hallow. " Hallowed be thy name." Mat. 6, 9. 

The noun, sanctification, means, first, the 
process of becoming holy. That is, righteous 
living, Christian growth. " For this is the 
will of God, even your sanctification, that ye 
abstain from fornication ; that each of you 
know how to possess himself of his own vessel 



SANCTIFICATION. 279 

in sanctification and honour, not in the passion 
of lust, even as the Gentiles which know not 
God." 1 Thes. 4, 3-4. " For God called us not 
for uncleanness, but in sanctification." v. 7. 
The word is here defined as abstaining from for- 
nication and lust and such lives as the Gen- 
tiles live. Such an exhortation as this, made to 
those who were considered as sanctified, makes 
it certain that their sanctification consisted in 
a struggle for better character. 

A second meaning is holiness, the end of 
the process. The end toward which righteous- 
ness tends. " For as ye presented your mem- 
bers as servants to uncleanness and to iniquity 
unto iniquity, even so now present your mem- 
bers as servants to righteousness unto sancti- 
fication." Rom. 6, 19. This end of the process 
— the holy state — is spoken of as the fruit of 
service rendered to God. " But now being made 
free from sin, and become servants to God, ye 
have your fruit unto sanctification, and the end 
eternal life." v. 22. The word is farther used in 
this sense in 1 Cor. 1, 30-31. " But of him are 
ye in Christ Jesus, who was made unto us wis- 
dom from God, and righteousness and sanctifi- 
cation, and redemption : that, according as it is 
written, He that glorieth, let him glory in the 



28o CHRISTIAN GROWTH. 

Lord." Here Christ is called our sanctification 
in the same sense as that in which he is called 
our righteousness. The original word for 
righteousness is the word often translated justi- 
fication. The doctrine of imputation is here ap- 
plied to sanctification in the very same way as 
that in which we are accustomed to apply it to 
justification. The Christian's justification de- 
pends not upon his justness — righteousness — 
but upon his faith. So here his sanctification 
is not his own holiness ; but the holiness of 
Christ accredited to him because of his relation 
to Christ. 

The adjective, sanctified, also used nomi- 
nally, saints, means, first, consecrated or set 
apart to a sacred service. It is used of a great 
many inanimate things. A " holy place " is 
spoken of in Mat. 24, 15. " When therefore ye 
see the abomination of desolation, which was 
spoken of by Daniel the prophet, standing in 
the holy place — " The word is used with 
this meaning by the angel also, who said to 
Moses; " The place whereon thou standest is 
holy ground." Acts 7, 33. That is, a conse- 
crated place ; a place, for an occasion, or for all 
time, dedicated to some sacred object. So the 
temple is holy. Acts 6, 13. 21, 28. 1 Cor. 3, 17. 



SAXCTIFICATIOX. 251 

And in no one of these cases does the word at- 
tribute any moral quality to the object qualified. 
It means not hoi}'', but dedicated. In other 
cases the object to which this word refers is 
absolutely wicked. " Then the devil taketh 
him into the holy city." Mat. 4, 5. But Jeru- 
salem was a very wicked city. So wicked that 
Christ wept over it. " O Jerusalem, Jerusalem, 
which killeth the prophets, and stoneth them 
that are sent unto her ! how often would I 
have gathered thy children together, even as a 
hen gathereth her chickens under her wings, 
and ye would not ! Behold, your house is left 
unto you desolate." Mat. 23, 37-38. 

But in its usual sense this adjective involves 
moral excellence, though not perfection. It is 
so used of moral beings. The plural, also, is 
frequently used nominally, as a synonym for 
Christians. In this case our English Bible 
has " saints." So it is frequently used in Acts : 
9, 13, 32, 41. 26, 10. By this name, saints, 
Paul addresses the Roman Christians; 1, 7. 
A careful study of his letter reveals the fact 
that these Christians were not perfect* He 
calls the Corinthian Christians saints. 1 Cor. 
1, 2. 11 Cor. 1, 1. But these saints were far 
from being holy, if we may judge from the 



282 CHRISTIAN GROWTH. 

severe rebukes to which Paul subjects them in 
these very letters in which he calls them saints. 
One text will show this. "It is actually re- 
ported that there is fornicatiou among you, and 
such fornication as is not even among the Gen- 
tiles, that one of you hath his father's wife." 
I Cor. 5, i. The word is used in a similar way 
of other godly persons : as, the apostles and the 
prophets, the Jews and godly women. Sarah 
in particular being mentioned. " For after this 
manner aforetime the holy women also, who 
hoped in God, adorned themselves, being in 
subjection to their own husbands : as Sarah 
obeyed Abraham, calling him Lord : whose 
children ye now are, if ye do well, and are not 
piuinfear by any terror." I Peter 3, 5-6. But 
Sarah laughed at the words of the angel, and 
then lied about it. Gen. 18, 10, 15. 

Another meaning of this adjective is, "holy." 
It has this meaning when referring to the 
Word of God. " So that the law is holy, and 
the commandment holy, and righteous, and 
good." Rom. 7, 12. It is so used of God, John 
17, 11; and of Christ. "Wherefore also that 
which is to be born shall be called holy, the 
Son of God." Luke 1, 35. The use of this 
word in connection with the Holy Spirit is too 



SANCTIFICATION. 283 

apparent to need comment. So also angels are 
called holy. " And he shall be tormented with 
fire and brimstone in the presence of the holy 
angels, and in the presence of the Lamb." 
Rev. 14, 10. The word "holy" is nsed also in 
connection with men. " Bnt like as he which 
called you is holy, be ye yourselves also holy 
in all manner of living ; because it is written, 
Ye shall be holy ; for I am holy." 1 Peter 1, 
15-16. It is also used to express the condition 
into which men are finally to come. " Yet 
now hath he reconciled in the body of his flesh 
through death, to present you holy and without 
blemish and unreprovable before him : if so be 
that ye continue in the faith, grounded and 
stedfast, and not moved away from the hope of 
the gospel which ye heard." Col. 1, 22-23. 
After Christians have proved by their life-long 
continuance in the faith of the Gospel that they 
are really children of God, and by that same 
perseverance have been purified, then they 
shall be presented unto God " holy." 

Let us now attempt a definition of sanctifi- 
cation , which we will proceed to j ustif y . Sancti- 
fication is both a process and a state. As 
a process, it begins in regeneration, is car- 
ried forward by divine agencies, and ends in 



284 CHRISTIAN GROWTH. 

holiness. As a state, it is that holiness in 
which the process culminates. 

Sanctification is a process. This is seen in 
the use of the present tense, in Heb. 2, 11. 
" For both he that sanctifieth and they that are 
sanctified are all of one." A better rendering 
would be: " He that is sanctifying and they that 
are being sanctified." The verb is the present 
tense in both cases, and denotes continued 
action. In like manner, Heb. 10, 14, has the 
progressive tense. " For by one offering he 
hath perfected forever them that are sanctified." 
A better rendering of this verse would be : 
" For by one offering he hath perfected contin- 
uously them that are being sanctified." This 
gives the real meaning of the passage. The 
expression " hath perfected " refers to the 
accomplished work of Christ. The phrase 
" continuously " refers to the application of 
that accomplished sacrifice to men, all through 
their lives. When, at evening, we confess 
the sins of the day, and seek for pardon, 
it is not necessary that Christ should be cruci- 
fied for us again as an expiatory sacrifice. He 
has been sacrificed once for all ; and because of 
the greatness of the sacrifice it is efficacious 
for us continuously, as we appropriate it. 



SANCTIFICATION. 285 

Christians are being sanctified. The work is 
not yet complete. In 1 Thes. 5,23, Panl says: 
" And the God of peace himself sanctify you 
wholly." These Thessalonian saints were in 
the way of sanctification ; but had not yet 
reached the goal. The process had begun 
within them ; but had not yet worked out their 
perfect holiness. This corresponds with the 
facts of Christian experience. No one is per- 
fect. No one is holy in the sense that he is 
perfect. There are no saints, and never were, 
if Bible history and the history of religion can 
be depended upon ; unless by saints is meant 
imperfect, but godly men and women. If we 
accept this definition, then Paul was a saint, for 
all that thorn of his ; then Peter was a saint, 
if he did deny his Lord ; then the Corinthian 
Christians were properly called saints by Paul, 
if there was fornication among them. In short 
wherever the word Christian can be used with 
propriety, there the word saint may be used. 
And as there are Christians, some better, some 
worse, so some saints are more saintly than 
others ; and all saints are more saintly as they 
are purified by the process of sanctification 
through which they are passing. 

The process of sanctification begins in re- 



286 CHRISTIAN GROWTH. 

generation. Sanctification is a part of God's 
purpose in his election of the Christian ; and it 
is placed by Paul side by side with the adop- 
tion of sons. " Even as he chose us in him 
before the foundation of the world, that we 
should be holy and without blemish before 
him in love : having foreordained us unto adop- 
tion as sons through Jesus Christ unto 
himself, according to the good pleasure of his 
will, to the praise of the glory of his grace, 
which he freely bestowed on us in the Be- 
loved." Eph. i, 4-6. When the adoption has 
taken place, and the sonship begins, then the 
process of becoming holy begins. Moreover, 
sanctification is accomplished by the sacrifice 
of Jesus Christ. " By which will we have been 
sanctified through the offering of the body of 
Jesus Christ once for all." Heb. 10, 10. " Hath 
counted the blood of the covenant, wherewith 
he was sanctified, an unholy thing." v. 29, It 
is the sacrifice of Jesus that makes regenera- 
tion possible. Faith is the medium by which 
the sacrifice of Christ is appropriated unto 
sanctification. " That the} 7 may turn' from 
darkness to light, and from the power of Satan 
unto God, that they may receive remission of 
sins and an inheritance among them that are 



SANCTIFICATION. 287 

sanctified by faith in me." Acts 26, 18. Faith 
is also the medium by which the sacrifice of 
Christ is appropriated unto regeneration. In 
this text Paul again brings the terms com- 
monly used to express the change called 
regeneration into close connection with the 
expression, " them that are sanctified," saying 
that those who are regenerate have an inheri- 
tance with them. Not in Heaven only, but as 
soon as regeneration takes place ; for by regen- 
eration the process of sanctification is entered 
upon. 

This process is carried forward by divine 
agencies. It is the work of God. " The God 
of peace himself sanctify you wholly." 1 Thes. 
5, 23. It is Christ through whom men are 
sanctified. "Sanctified in Christ Jesus." 1 Cor. 
1,2. The Holy Spirit is the immediate agent, 
so that the process is called " sanctification of 
the Spirit." 11 Thes. 2, 13. 1 Pet. 1, 2. The 
Spirit works through the truth of God, through 
which Christ prayed that Christians might be 
sanctified. John 17, 17. These agencies work 
in connection with the providence of God in 
sustaining the soul as it seeks to surmount 
all evil and suffering, and to hold itself close 
to its determination to " fight the good fight of 



288 CHRISTIAN GROWTH. 

faith." Sanctification begins in simple conse- 
cration to God. It is a natural law that a man 
becomes like the ideal to which he consecrates 
himself, like the service to which he dedicates 
himself. If that ideal and service are noble, 
the man will be gradually ennobled ; if they 
are degrading, he will be gradually degraded. 
The word sanctify determines that the ideal 
and service shall be noble — even sacred. He 
who has taken Jesus Christ as his ideal will 
slowly but certainly have Christ formed within 
him. He who serves in holy offices will be- 
come holy. The soul that meets all tempta- 
tion with prayer and with courage will find 
temptation more and more easily overcome, as 
the Spirit of God abides more continually 
within. The soul that so trusts in God as to 
cause all that life can bring to act as a refiner's 
fire, will become more refined — more holy — 
every day. In the end, even the human body, 
through which so much temptation and trial 
have come, will be refined away; and the spirit- 
ual body will take its place, and the long pro- 
cess will be ended. 

And the process will be ended in holiness. 
" But now being made free from sin, and be- 
come servants to God, ye have your fruit unto 



S ANCTIFIC ATION. 289 

sanctification, and the end eternal life." Rom. 
6, 22. Here the Christian enters the state of 
sanctification, at the end of the process. Here is 
the goal of all Christian endeavor. Here is the 
victory for which Paul fought, and the goal for 
which he ran. Here is the reward for all the 
stern wakefulness of a long life of constant 
vigilance. That men might arrive here, Christ 
said, " Watch and pray." " What I say unto 
you I say unto all, Watch." Mark 13, 37. 
This is why he prayed his Father to kee*p his 
children from the evil one. That they might 
arrive here is why his soul cried out under the 
awful constraints and sufferings of his earthly 
life and death. Holiness ! What has it cost ? 
How much more than man could pay ? But 
God will freely give holiness to the man who 
for holiness will give all he has. The soul 
that realizes its sin and abhors it, pants for 
this goal. But he who thinks he has already 
reached this goal, poor man, is simply blind to 
his own heart, and blind to the real glories of 
the perfect state. He slows his pace; he comes 
to a walk; he sits down to fan himself and to 
smile with sanctimonious pity upon poor, sim- 
ple Paul, as he runs panting past, pushing 

19 



290 CHRISTIAN GROWTH. 

toward the goal that the man with the fan and 
the smile has not reached. 

Here is the reality in anticipation of which 
God justifies imperfect men, upon the ground 
that they have begun the process that, accord- 
ing to his foreknowledge and election, will 
certainly end in perfection of character. Christ's 
righteousness is imputed to men while they 
are yet very imperfect, and they are considered 
and treated as if they were perfect. The jus- 
tice of this may easily be seen. God knows 
that whoever is born of him will be perfect in 
the end of the process of discipline upon which 
he has entered. Upon this ground he gives 
man the advantage of his favor and of his 
fatherhood, while man is yet in a condition of 
soul that is not congenial to perfect holiness. 

But here at the end of the process, at the end 
of life, at the dawn of endless day, God wel- 
comes the soul for its own sake. Before, he has 
welcomed the soul for Christ's sake. All along 
the crooked path of life the soul has been a son 
of God by adoption. With each succeeding 
victory over sin he has become a little more a 
son of God by nature. Now the adoption has 
given place to sonship by nature. The holi- 
ness of the soul makes it kindred with God. 



SANCTIFICATION. 29 1 

At last! at last, the soul has attained that 
" sanctification without which no man shall see 
the Lord." Heb. 12, 14. 

The whole subject, Christian growth, ends 
here. Indeed the process of sanctification is 
the process of Christian growth. The Chris- 
tian growing, is the Christian becoming holy. 
He begins his life in regeneration ; and there 
he enters the process of becoming holy. . The 
Word of God, the church, truth, faith, the 
spirit of missions, prayer, the Holy Spirit and 
perseverance — all are as essential to sanctifi- 
cation as they are to Christian growth. And 
all are essential to both. The provisions that 
God has made for perfecting the Christian are 
marvelously complete. And with marvelous 
wisdom they have been adapted to the under- 
standing of all who will give them due atten- 
tion. This may men do ! 

And now we have come to the end of our 
task. If no other good has been accomplished, 
the author has learned something of the bless- 
ing that comes from service in sacred things. 
The many weeks and months spent in close 
and joyful study of God's Word have been 
weeks and months of running toward the goal. 
That goal would seem farther away today then 



292 CHRISTIAN GROWTH. 

when the first line was written, were it not for 
the assurance that the God of all grace is 
nearer. The human heart is more sinful than 
any of us think. That is because we are 
human and cannot see what is beyond the 
range of our vision. Our appreciation of sin 
is the measure of our holiness. Holiness is 
light ; in proportion to its degree in the soul 
does the soul appreciate the darkness that is 
there. Holiness is vision ; in proportion to its 
power in the soul does the soul discover in its- 
self the innumerable lurking places of its sin. 
It is inevitably the case that as the soul grows 
in holiness it will grow in self-abhorrence. 

Is this right? As the soul becomes holier, 
is it not deserving of more, rather than of less, 
respect ? It certainly must be so. And yet 
this growing self-abhorrence is a fact of Chris- 
tian experience ; and it is right. The reason 
is, not that the. soul is less worthy in God's 
sight ; but that, as it becomes holier, its abhor- 
rence of sin becomes so much greater that its 
own sin, though less, seems more or worse. 
There must be, however, a repect on the part 
of each for the growing holiness of his own 
soul. In shame and in disgrace the old na- 
ture is giving way. It once was the soul's 



SANCTIFICATION. 293 

self ; then it lost that place, and became only 
the soul's companion ; then the sonl began to 
fear this old nature ; then the soul found this 
old nature to be its enemy ; then a devil ; then 
a fiend, fighting every inch of ground he 
yielded ; but yielding, yielding — death is con- 
quered; the soul, free and holy, " is escaped as 
a bird out of the snare of the fowlers : the snare 
is broken, and we are escaped." No more self- 
abhorrent, the nightmare of sin and of death 
forever past, the Christian awakens in the 
morning of the resurrection in the likeness of 
his Saviour. 



INDEXES 



ANALYTICAL INDEX. 

CHRISTIAN GROWTH. Page 

1. The world disappointed in Christians. 23 

2. This disappointment due to a misapprehension 24 

I. The Christian grows . . . . . 25 

1. Appears from the nature of Christianity and of the 

Christian 25 

a. The fundamental principle of Christianity 25 

b. The Christian is seeking to become like Christ.. 26 

2. Appears from the facts cf Christian experience 27 

a. Comparison of the present and the past 27 

b. Periods of worldliness may lead to growth 28 

c. Feeling not a sufficient test of Christian growth 29 

d. Should be tested by knowledge, faith, power in 

prayer, peace and grace _ _ 31 

3. Appears from the New Testament 33 

a. Texts that teach Christian growth directly. 

Phil. 3, 12-14. i Pet. 2. 15. Jude 20-21. i John 

3, 2. John 15, 2. n Pet. 3, 18 33 

b. Exhortations showing the imperfection of Chris- 

tians. Mat. 16, 23. 26, 73-75. Rom. 7, 22-23. 

8,22-23. James 3, 2. i John 1, 8-10 35 

c. Exhortations showing that Christians are ex- 

pected to grow. Mat. 26, 41. i Cor. 3, 1-3. 

Heb. 12.1-2... 37 

d. The doctrine of sanctification proves that the 

Christian grows, i ,Thes. 4, 3-4. 5, 23. n 

Cor. 7, 1.... 38 

II. The manner of Christian growth 39 

1. It is gradual , 39 

a. It requires time * 39 

b. Is by minute increments. Eph. 2,20-21 39 

2. It is spontaneous 40 



298 CHRISTIAN GROWTH. 

III. The means of Christian growth 41 

1. God the primary means 41 

a. In vegetable life 41 

b. In animal life 41 

c. In man. Heb. 13, 20-21.... 42 

2. Christian activity the secondary means 43 

a. Study of the Bible. Luke 11, 28 43 

b. Perseverance. Col. 2, 18-19 43 

c. Faith in the help of God. 11 Cor. 12, 9 44 

d. Use of the church. Eph. 4, 11-13 44 

1. No Christian is perfect in this life 1 John 1, 8-10. _. 45 

2. Should not expect too much of Christians 45 

3. Should not neglect the means of grace 46 

4 The secret of the Christian life 46 

REGENERATION. 

1. Regeneration a figurative term 48 

2. Defined 49 

I. Regeneration is a change in the soul 49 

1. Expect spiritual results ...:.. 49 

a. Physical results will often follow 49 

b. The change is spiritual. John 3, 5-6. 1 Cor. 

2, 10-12 50 

2. The mystery of the change 51 

a. No greater than in other forms of life 51 

b. We may seek to understand it 51 

3. The change is fundamental 52 

a. A new creature. 11 Cor. 5, 17. Eph. 4, 20-24.. . 52 

b. Alive from the dead. John 5, 24. Rom. 6, 13.. _ 52 

c. Free from bondage. Rom. 6, 17. 1 Pet. 2, 16.... 53 

d. Partakers of the divine nature. 11 Cor. 3, 18. 

Heb. 12, 10. ijphn3, 2... 53 

II. This change brings the soul into sympathy with God... 54 

1. Fellowship of suffering and joy. John 14, 23 54 

2. This sympathy is of the closest type 55 

a. Sons and heirs of God. John 1, 12. Rom. 8, 14-17. 

1 John 3,1 . . 55 

b. Firstfruits of God. James 1, 18. Rev. 14, 4 56 



ANALYTICAL INDEX. 299 

c. Are God's delight .. 56 

3. This sympathy will continue forever . . _ 56 

a. Is everlasting life. John 3, 16. 1 Pet. 1, 3-5, 23. 

John 10, 27-29. 17, 11-12. Jude 1 56 

b. Possible exception. Heb. 10, 26-27. 57 

III. How regeneration is accomplished 58 

1. God the Father begins the work 58 

a. Could not begin with man. John 6,44 58 

b. A work of mercy and of grace. Rom. 9, 16. 6, 19. 

John 1, 13 ., 59 

2. The Son makes it possible 59 

a. TheRevealer 59 

b. Nature not a sufficient revelation 1 60 

c. The work of Jesus. John 1, 14. 14, 6. James 1, 18. 

Mat. 20, 28. Gal. 3, 13. Rom. 3, 22-26. 5, 8. 

Col. 1,19 seq. Heb. 9... 60 

3. The Holy Spirit perpetuates i ; 61 

a. The Illuminator. John 14, 16-17, 26. 15, 26. 

Acts2, 33 ._ 62 

b. Brings the soul and truth together. Titus 

3, 4-5 63 

4. Man co-operates with God... 64 

a. By faith. John 1, 12. 3, 18 64 

b. By repentance. Acts 2, 37-38 64 

c. By baptism. Mark 16, 16. Acts 10, 47-48. 16, 

30-33. John 3, 5. 1 Pet. 3, 20-21 65 

5. Recapitulation 65 

IV. Must be experienced by every one who escapes God's 

continued displeasure 66 

1. New Testament statement. John 3, 3 66 

2. So in the nature of the case 66 

a. God is continually displeased with those who are 

not in sympathy with him 66 

b. Unregenerate men are not in sympathy with 

God 68 

c. This displeasure continues until regeneration 

takes place 69 



300 CHRISTIAN GROWTH. 

d. " Ye must be born again." 70 

Recapitulation 70 

THE LAW AND ITS RELATION TO THE GOSPEL. 

1. The thunders of Sinai 71 

2. Do right or be right ? 72 

3. The key to the subject is progress 72 

I. The nature and the purpose of the Law _ 72 

1. The nature of the Law 73 

a. ltisgood. Rom. 7, 12 73 

b. It is rudimental Gal. 4, 1-4. Col. 2, 8-20 74 

c. It is intermediate. Gal. 3, 19, 23-25 74 

d. It is condemnatory. Gal. 5, 3. 3, 10, 12. Heb. 

7,16 Rom. 5, 12 75 

e It enslaves men 76 

2. The purpose of the law 77 

a. To convince of sin. Gal. 2, 16. Rom. 3, 19. 4, 

15. 5,13, 20. 7,7-16 77 

b. To bring to Jesus. Rom. 10,4 78 

II. Texts that seem to set aside or to supersede the law con- 

sidered _ 78 

1. Referring to the ceremonial law 78 

a. Clean and unclean. Acts 10, 9-15 78 

b. Circumcision, i Cor. 7, 19 79 

c. Meat offered to idols, i Cor. 10, 27 30 79 

d. "Blotted Out," "Nailed to the Cross," &c. 

Col. 2 80 

2. Referring to the Mosaic and Levitical economy 81 

a. The Woman and her husband. Rom. 7, 1-4 81 

b. Other texts. Gal. 2, 18, 19. 3, 3. ch. 4. Eph. 2 

Heb. 8 82 

3. The Law Jewish 84 

a. Three texts. Rom. 3, 1-2. 9, 4-5. Eph. 2, 11-12 84 

b. The council at Jerusalem. Acts 15 85 

4. Referring to a change of law 86 

a. The woman at the well. John 4 86 

b. New patch, old garment. Mat. 9. Mark 2. 

Luke 5 86 



ANALYTICAL INDEX. 301 

c. New Covenant. 11 Cor. 3, 4-11 1. 86 

d. Other texts. John 13, 34. 11 Cor. 3, 6. Heb. 8, 

7-9. iJohn2, 8 87 

5. Contrasting the old and the new law 88 

a. Commandment, love. 1 John 2. 9 10. 1 Cor. 13. 

b. Bondage, liberty. Gal. 5, 1. James 1,25. 2, 12. 89 

c. Perfect obedience, faith. John 3, 16, 18 5, 24. 

6, 40, 47. 20, 31 Rom. 4, 4-16. Gal. 2, 16. 3, 1-6. 89 

d. Death, life. Rom. 8, 2 90 

6. Referring to a change of administration 90 

a. Parable of the vineyard. Mat. 21. Mark 12. 

Luke 20 90 

b. Parable of the great supper. Mat. 22. Luke 14 91 

c. Neither Jew nor Gentile. Rom. 10, 12-13. 1 Cor. 

12. 13. Gal. 3, 28. Eph. 2, 11-22 Col. 3, 11. _. 91 

III. Christ's relation to the Law 92 

1. He is the judge 92 

a. He discriminated between the real law and the 

traditions of men 92 

b. He discriminated between true and false obedi- 

ence. John 14, 23. Mat. 7, 12. 12, 1-13. 19, 

17-22. 23, 4-36. Mark 10, 17-22. 12, 30-34 93 

2. He fulfilled the Law I... 94 

a. By fulfilling the Messianic prophecies. Mat 8,17. 

Luke 4. 17-21. 7, 18 seq. Gal. 3, 19 seq 94 

b. By embodying the types and shadows. Col. 2, 

16-17. Heb. 1, 1-4. 4, 14—5, 10. 7, 11—10, 18. 95 

c. By obeying it. Mat. 8, 4. 23,1-3 96 

3. He revealed the true principle of religion, love 97 

a. The race had lost the principle 97 

b. Christ restored it. John 13, 34 15, 12. 11 Cor. 3 98 

1 . God's providence in the history of religion _ . 99 

2. The life of the godly in Jesus is large, full, free 99 

3. The reign of the new law 100 

THE CHURCHES. 

1. Are the churches essential to Christian growth? 101 

2. Kingdom growth 101 

3. Evils in the churches 102 



302 CHRISTIAN GROWTH. 

I. The churches a part of the Gospel plan 103 

1. Jesus said he would build a church 103 

a. Mat. 16, 18 _._. 103 

b. Mat. 18, 17.... 103 

2. Jesus declared the foundation principle of the 

churches 104 

a, Deity of Jesus, revealed, declared. Mat. 16, 13-20 104 

b. Generalization 106 

3. Jesus provided for the completion of the organization 

of the churches ■. 107 

a. Peter and the apostles given authority 107 

b. The word church. Acts 19, 32-41. 8, 1. 9, 31. 

Eph. 1, 22-23. 3, 10. 5,23-32. Col. 1, -18-24.. .. 107 

c. Churches evidently a part of the Gospel plan... 108 

4. This was an important part of the plan seen by the 

thoroughness of the organization 108 

a. Constitution was apostolic teaching. Mat. 16, 19. 

Acts 2, 42 109 

b. Officers. Acts 20, 17, 28. Titus 1, 7, 5. Rom. 

16, 1. Eph. 6, 21. Phil. 1, 1 :._ 109 

c. Duties of officers, I Tim. 3 110 

d. Apostolic estimate 111 

II. The churches the great evangelizing agency 112 

1. Gospel always been in the care of the churches 112 

a. Jesus brought it, and committed it to the apostles 112 

b. The apostles adjured the churches to keep their 

teachings pure. Mat. 18, 17. n Cor. 6, 14-18. 

ii Thes. 3, 6. Rom. 16, 17. i Tim. 6, 20-21. __ 112 

c. The guardianship of the early churches 114 

d. The churches must be the guardian of the Bible 

now 115 

e. Because the unregenerate cannot understand it. 

i Cor. 2, 11-12 .... 116 

f. The churches the home of the Bible 117 

2. The proclamation of the Gospel intrusted to the 

churches . 117 

a. Public worship maintained 118 

b. Sunday schools 118 



ANALYTICAL INDEX. 303 

c. Missionary enterprises 119 

d. A great heritage ._ 119 

III. The relation of Jesus to the church 120 

1. Theheadof the body 120 

a. Texts. 1 Cor. 12, 27. Eph 1, 22-23. Col. 1, 18. ._ 120 

b. A close relation 120 

2. He loves the church 120 

a. Eph. 5, 25-27 120 

b. 11 Cor. 2, 2 121 

3. The kingdom-Christian's .place 121 

IV. The ordinances have been intrusted to the churches. .. 121 

1. Baptism .. 121 

a. Who are the qualified for? Mat. 28, 19. Mark 16, 

15-16. Acts 2, 37-38. 8,12-13 ...121 

b. The door into the church. 1 Cor. 12, 13, 27. Rom. 

6, 3 122 

c. Isasymbol. Rom. 6, 3-4. Col. 2. 12 123 

d. Whoever would be baptized must join the 

church 123 

2. The Lord's supper 124 

a. Belongs to the church. Acts 2, 41-42. 1 Cor. 10, 

16-22. 11,18-34.... 124 

b. Isasymbol 125 

c. Is a communion 125 

3. Importance of the ordinances 126 

The churches essential to the largest Christian growth. 127 

LOYALTY TO TRUTH. 

1. Truth is unchangeable and eternal 128 

2. The truth in its fulness is with God 128 

I. Loyalty to truth a condition of the soul 129 

1. Not a mode of life. 129 

2. An inward condition 129 

II. Loyalty to truth involves all the faculties of the soul... 130 

1. Love 130 

2. Intellect.... 130 

a. Intuition of truth in general 130 

b. Conscious effort to know truth 131 



304 CHRISTIAN GROWTH. 

3. Conscience 131 

4. Will 132 

5. Recapitulation 132 

III. Loyalty to truth manifests itself in obedience _ 132 

1. In the attempt to know truth 132 

a. To know absolute truth 132 

b. To know practical truth 133 

c. Application of the principle _. 135 

2. In the attempt to do the truth 135 

a. Exactly as one understands it 135 

b. The point of departure 136 

c. Application of the principle... 137 

IV. Loyalty to the truth essential to the development of 

Christian character. . 137 

1. Jesus the Truth. John 14, 6. 19, 37 137 

2. The Holy Spirit the spirit of truth 138 

a. The Revealer 138 

b. The Spirit of truth. John 14, 16. 15, 26. 16, 13. 

1 John 5, 7 138 

3. Proof from biography 139 

1. Condition of soul 140 

2. Obedience results 140 

3. Essential to Christian growth 141 

FAITH. 

Faith essential to Christian growth 142 

I. Faith defined and described 142 

1. Confidence in the reliability of a person or thing 143 

a. A servant, Paul, Phillip and others 143 

b. Primarily of God. John 8, 31-32, 11, 27. 14, 10 144 

c. Confidence in the reliability of a thing 145 

d. Illustration 145 

2. Different degrees of faith — growth 147 

a. New Testament. Luke 17, 5. 11 Thes. 1, 3 147 

b. Basis of growth, resurection of Jesus and power 

of God ...j 147 

3. Relation of faith to other things 147 

a. To sin. Rom. 14, 23 '. 148 



ANALYTICAL INDEX. 305 

b. To the Gospel. Acts 13, 8. 11 Cor. 13, 5 148 

c. To love. 1 Cor. 13, 2 148 

d. To righteousness. Rom. 4, 3. John 6, 29 148 

II. What faith secures.... 149 

1. The favor of God 149 

a Generic references. Rom. 5, 2. Heb. 11, 6 149 

b. Seen in propitiation. Rom. 3, 25 150 

c. Seen in justification. Acts 13, 39. Gal. 2, 16. 

John 16, 27 150 

d. Seen in the favor of Jesus. John 11, 40. 16, 8... 151 

e. Seen in the favor of the Holy Spirit. John 7, 39. 151 

2. Salvation. Eph. 3, 8 152 

a. A condition of the soul. Acts 15, 19 152 

b. Forgiveness of sin. Acts 10, 43 152 

c. Righteousness. Rom. 1, 17 152 

3. Healing 152 

a. In the early church. Mat. 8, 13. 9, 20-29. 

Mark 5, 34. Luke 8, 48. Acts 3, 1-8. 14, 9. Gal. 

3,5. James 5, 15 152 

b. Do these gifts continue 153 

4. Spiritual blessings ._ 155 

a. Obedience. Rom 1, 5. 16, 26. 155 

b. Joy and peace. Rom. 15,13 155 

c. Comfort. Rom. 1, 12 ._ 155 

d. Christian growth. Jude 20 155 

e. The indwelling Christ. Eph. 3, 17 155 

f. The resurrection from the dead. John 6, 40 156 

5. Effect of spiritual blessings on the body 156 

III. What faith does 156 

1. It works. Titus 3, 8. James 2, 17-20 156 

2. Makes preaching profitable. Heb. 4, 2 156 

3. Triumphs over the world. 1 John 5, 4. Heb. 11, 27 seq. 157 

IV. How can faith be secured ? 157 

1. By means of testimony... 157 

a. Of men. Rom. 10. 14. John 1, 7. 20,30-31. 4,6-7, 

16-18,28-30,39. Acts 4, 4 157 

b. Of miracles. John 10, 25, 37-38. 6, 30. 7, 31_... 158 

c. Of foretold events. John 14, 29 159 

20 



306 CHRISTIAN GROWTH. 

2. By means of truth John 8, 45-46 _ 159 

3. By seeking the glory of God. John 5, 44 159 

4. By sight. John 20, 8, 29 160 

Y. All men ought to have faith 160 

1. Owe it to themselves. Mark 16, 16. John 8, 24 160 

2. Owe it to God. Mark 11, 22. Luke 22, 31-32 161 

Recapitulation 161 

THK IDENTITY OF MISSIONS AND CHRISTIANITY. 

1. The complaint 162 

2. Purpose of the chapter 162 

I. Identity seen in identity of object 163 

1. The object of missions, to save from sin and ruin 163 

2. Object of Christianity, to save from sin and ruin. 

Mat. 18, 14. Luke 19, 10. John 10, 10... 163 

II. Seen in identity of plan ._. 164 

1. The first part of the plan of missions is to send the 

Gospel 164 

a. A messenger sent _ 164 

b. A message to take 1 165 

c. A long way to go 165 

2. The first part of the plan of Christianity is to send 

the Gospel 165 

a. The "Missus." John 17, 18... 165 

b. The mission _. 166 

c. A long way down.. 167 

d. The identity .._ 167 

3. The second part of the plan of missions 167 

4. The second part of the plan of Christianity 168 

a. To begin the work before witnesses 168 

b. To carry it forward by the apostles 168 

c. To perpetuate it by converts 169 

III. Seen in identity of spirit 170 

1. The spirit of missions is love 170 

a. The Mills movement 170 

.b. Carey 171 

c. Judson _ _ . 171 

d. Ann Hasseltine... 172 



ANALYTICAL INDEX. 307 

2. This only the Christian spirit 174 

a. "God is love." 1 John 4, 8. John 3, 16. 15, 12-13. 

17,26... 174 

b. This love a principle 174 

c. Recognizes the goodness of God 175- 

d. And the possibilities of men __ 175 

e. Impels to activity 176 

f. The true spirit of Christianity. Luke 2, 49 177 

IV. Seen in the identity of their fields 177 

1. The mission field is the world 177 

2. The field of Christian activity is the world '. 178 

a. Evident from the Savior's words. Mark 16, 15. 

John 17, 20. 178 

b. So the apostles thought ._ 180 

c. True love 181 

1. The Christian is a missionary 181 

2. Responsible for the redemption of the world 181 

3. Because of relation to Christ 182 

4. Controlled by the spirit of Jesus 183 

5 Love seeks to save 183 

CHRISTIAN BENEFICENCE. 

1. Story of Alexander Jean Boucher 184 

a. Old soldier with dog 184 

b. Boucher takes his violin 185 

2. Who gives from impulse regrets 186 

a. Gave too much to the old soldier 186 

b. Gave too much to the Lord 186 

I. The advantages of method in Christian beneficence 187 

1. Prevention of waste 187 

a. Saves reaction 187 

b. Prevents giving to less worthy objects... 189 

c. Saves time of valuable workers 190 

2. More money raised.... 191 

a. Give a little at a time 191 

b. Methodical giving increases desire to give 192 

c. Gives a place in the church ..,. 192 

d. Promotes knowledge of needs of the world 193 



308 CHRISTIAN GROWTH. 

3. Gives the churches a basis of operation 193 

a. The individual church _.__, 194 

b. General missionary societies 195 

4. Summary _ 195 

II. Paul's plan, i Cor. 16, 2 195 

1. Every Christian save... 195 

a Dimes make dollars. ._ 195 

b. Blessing to the giver 197 

c. Train the children 1 97 

2. Aside in store 197 

a. Every church should have its regular time for 

taking offerings 198 

b. Every Christian should have his place of deposit 

at home 198 

3. Upon the First day of the week 199 

a. Regularity 199 

b. Advantages of the First day 200 

4. Ashe has prospered 201 

a. God does not require more than a Christian can 

do. Acts 8, 20 201 

b. Christian stewardship. Luke 17, 10 202 

c. Entitled to a frugal living, i Cor. 9, 9.. 203 

III. Does accumulation of property comport with this plan ? 203 

1. Should be in business for the Lord 203 

a. An open question 203 

b. The coin of Heaven 204 

2. Invested wealth 205 

Recapitulation . . 205 

THE HOLY SPIRIT. 

The present agency of God in the world. 207 

I. A person 207 

1. A comforter. John 14, 16 207 

2. Ateacher. John 14, 26 208 

3. Carried forward the work of Jesus. John 16, 12-14.. 208 

4. Controlled the apostles. Mat. 10, 20. Mark 13, 11... 209 

5. Personality not doubted 210 

6. The Holy Spirit is a person 210 



ANALYTICAL INDEX. 309 

II. The Holy Spirit begot Jesus 210 

1. Scripture statement. Mat. 1, 18, 20. Luke 1,32, 35.. 210 

2. Who was the Father?.... 211 

3. The voice at baptism and transfiguration, voice of 

Spirit? 212 

III. The exalted and glorified Jesus 212 

1. Implied in the words of Jesus. John 14, 16-18 212 

2. Paul understood this. 11 Cor. 3, 17, 18 213 

3. Conclusion evident 213 

IV. The deity of the Holy Spirit 213 

1. He begot Jesus 213 

a. Immanuel. Mat. 1. 23 . 213 

b. Born of God. Luke 1, 35 213 

2. The Spirit of God. Luke 3, 22. Mat. 3, 16. 12, 27.. 214 

3. The Spirit of the Father. Mat. 10,20. Mark 13, 11.. 215 

1. Recapitulation ,. 215 

2. Danger of Polytheism. John 5, 44. 17, 3. 1 Cor. 8, 

4. 11 Tim. 1, 17 216 

PRAYER. 

1. Sense of need 218 

2. Men become careless as they become successful 219 

3. All men dependent upon God 219 

4. Men are short-sighted who cease to pray 219 

5. Our knowledge does not reach beyond God 220 

I. The condition of the soul in prayer ._ 220 

1. Rest and receptivity 220 

a. Filial regard. Mat. 6, 9 221 

b. Adoration. Mat. 6, 9 221 

c. Humility. Mat. 6, 5-6. Luke 18, 10-14 221 

d. Forgiveness. Mat. 6, 12,14-15. Mark 11, 25 222 

e. Sincerity. Ps. 139, 23. Mark 12, 40 ....223 

f. Faith. Heb. 11, 6. Mark 11, 24 224 

g. Acquiescence in the divine will. Luke 22, 42. . 224 
h. Recapitulation 225 

2. Activity and expenditure 225 

a. Desire. Luke 22, 44. Rom. 8, 26. 1 Thes. 3, 10. 226 

b. Direct appeal. Mat. 6, 7 226 



3IO CHRISTIAN GROWTH. 

c. Importunity. Luke 18, 7. 11, 5-13.... 227 

d. Remark. Ex 3,5 228 

II. Time and place of prayer 228 

1. Time 228 

a. Appointed hour. Acts 3, 1 228 

b. All times. Eph. 6, 18 230 

c. Without ceasing, i Thes. 5, 17. Col. 4. 2 231 

2. Place of prayer _ 231 

a. Public. Luke 3, 21. 23, 34, 45. Mat. 21, 13. 

Acts 16, 13 231 

b. Semi-public. Luke 9, 18, 28. Mat. 26, 36. John 

18, 2. ch. 17. Acts 1, 14. 12, 12 232 

c. Private. Mat. 14, 23. Mark 1, 35. 6,46. Luke6, 

12. 5, 16. 11, 1. Mat. 6, 6. Acts 10, 9 233 

d. Everywhere, i Tim. 2,8 235 

e. Broader command includes narrower 235 

f. Creatures of time and place 235 

g. Relation of spirit and time and place .. 236 

III. Objects of prayer. Job 21, 15 236 

1. Spiritual objects 236 

a. Enemies. Mat. 5, 44 237 

b. Forgiveness. Acts 8, 22. Luke 23, 34. i John 

5, 16 237 

c. Faith. Luke 22, 32. 17,5... 238 

d. The Holy Spirit. Luke 11, 13. Acts 8, 15 238 

e. Deliverance from suffering. James 5, 13. Mat. 

6,13 26,41. H Cor. 13, 7 239 

f. The kingdom of God. Mat. 6, 10. i John 2, 15. 240 

g. Guidance. Acts 1, 24-25. Phil. 1, 9. Col. 1, 9. 

Eph. 1, 15-18 240 

h. Utterance. Eph. 6, 18-19. Col. 4, 2-3 241 

2. Physical objects of prayer 242 

a. Food. Mat. 6, 11 242 

b. Healing. James 5. 14-16 242 

c. Deliverance. Mark 13, 18-19. Acts 12, 5. Rom. 

15,30-31. Phile. 22 243 

3. Welfare of all men 243 

a. Children. Mat. 19, 13... 243 



ANALYTICAL INDEX. 31 1 

b. For Christians. John IT, 9, 20. Col. 1, 3 244 

e. Each other. James 5, 16 255 

d. Kings and officials. 1 Tim. 2,1-2 244 

e. All men. 1 Tim. 2,1-2 _ 245 

4. Everything desired. Phil. 4, 6 245 

The spiral stair _ 246 

NECESSITY AND CERTAINTY OF PERSEVERANCE. 

1. The safety of perseverance 247 

2. Perseverance of saints 247 

3. Christians must and will persevere. 248 

I. They must _ 248 

1. The most serious obligation. . _ ..'. 248 

2. Commands and exhortations of the New Testament. 249 

a. That teach this directly. John 15, 9. 1 Cor. 16, 

13. Phil. 4, 1. Col. 4, 2. 11 Thes. 3, 13. 1 Tim. 

6, 12. 11 Pet. 3, 17. Jude 20-21. Rev. 2, 25.... 249 

b. Based upon the second coming of Christ. Mark 

13,33-37. 11 Pet. 3, 10-14 250 

c. Based upon the persistence of Satan. 1 Pet. 5, 8. 251 

d. Based on hope of success. 1 Cor. 15, 58. 11 Pet. 

1,10 251 

3. Obligation evident upon other grounds 252 

a. Weakness of physical nature. Mat. 26, 41 252 

b. "The flesh." Rom. 8, 12-13 254 

4. Possible that a Christian may be lost 254 

a. Perseverance necessary to salvation. Mat. 10, 22. 

24. 13. 11 Tim. 2. 12. Rev. 2, 7, 11, 17, 26. 3, 

5, 12, 21. 21, 7. Rom. 11, 22. Heb. 3, 6 255 

b. Direction of perseverance. 1 John 2, 24 29 256 

c. Lost by failure to abide in Christ. John 15, 4-6 256 

d. May commit the unpardonable sin. Heb. 6, 4-6. 

Eph. 1, 18. 11 Tim. 1, 10. Heb. 10, 32, 26-27.. 258 

e. Lost by simple neglect. iCor. 9, 26-27. Rev. 3, 11. 259 

5. Recapitulation 260 

II. Christians will persevere 260 

1. Scripture statement. Luke 21, 18-19. Rom. 8, 23-25. 

Heb. 10, 39. 1 John 2, 19 260 



312 CHRISTIAN GROWTH. 

2. The nature of salvation assures perseverance 262 

a. Christians are dead to sin. Rom. 6, 1-4 262 

b. Friendship with evil broken up 263 

c. The heart is changed. Rom. 8, 35-30 _.. 264 

d. Children of light. I Thes. 5, 4-6 266 

e. Partakers of Christ. Heb. 3, 14.... . 268 

f. Children of God. i John 3, 1-6. 5,4 268 

g. Recapitulation. 

3. God's care assures perseverance 269 

a. He has elected Christians. Mat. 24, 22. Rom. 11, 

28-29. Phil. 2, 12-13 269 

b. Is able and faithful to keep them. John 10, 27-29. 

ii Tim. 1, 12. Jude 24-25. I Cor. 10, 13. I Thes. 
5,24 270 

c. Jesus is interested in behalf of the Christian. 

John 17, 11, 15, 20. i Cor. 1, 6-8. i Thes. 3, 13. 

ii Thes. 2, 16, 17 _ 271 

d. The Holy Spirit intercedes for Christians. Rom. 

8, 26. ii Cor. 1, 21-22. Eph. 1, 13 272 

1. A Christian may be lost 273 

2. A Christian will not be lost .. 273 

SANCTIFICATION. 
A misfortune to be dwarfed . 274 

I. Word study 274 

1. The verb ' 'to sanctify" 275 

a. Means to qualify, to fit, to legitimate, i Cor. 7, 

14. Heb. 9, 13. n Tim. 2, 21 275 

b. Means "to set apart to a sacred service." John 

10,36. 17,19. Eph. 5, 25-27 277 

c. Means ''to revere." Mat. 6,9 278 

2. The noun "sanctification." 

a. The process of becoming holy, i Thes. 4, 3-4, 7... 278 

b. Holiness. Rom. 6, 19, 22. i Cor. 1, 30-31.. 279 

3. The adjective "sanctified," "saints" 280 

a. Set apart to a sacred service. Mat. 24, 15. Acts 
7, 33. 6, 13. 21, 28. i Cor. 3, 17. Mat. 4, 5. 23, 
37-38 _ 280 



ANALYTICAL INDEX. 313 

b. Of moral beings. Acts 9, 13, 32, 41. 26, 10. 

Rom. 1, 7. 1 Cor. 1, 2. 11 Cor. 1, 1. 1 Cor. 5, 

1. 1 Pet. 3, 5-6. Gen. 18, 10, 15 ..281 

c. Holy. Rom. 7, 12. John 17, 11. Luke 1, 35. 

Rev. 14, 10. 1 Pet. 1, 15-16. Col. 1, 22-23 282, 

II. Sanctification defined 283 

1. Sanctification a process 284 

a. Progressive. Heb. 2, 11. 10, 14 1 Thes. 5, 23. 284 

b. Begins in regeneration. Eph. 1, 4-6. Heb. 10, 10, 

29. Acts 26, I8...1 285 

c. Carried forward by divine agencies. 1 Thes. 5, 

23 1 Cor. 1,2. 11 Thes. 2, 13. 1 Pet. 1, 2. John 
17,17 287 

d. Ends in holiness. Rom. 6, 22 288 

2 Sanctification a state 289 

a. The goal of Christian endeavor 289 

b. The realization of hope 290 

c. Holiness at last. Heb. 12, 14 290 

CONCLUSION. 

1. Christian growth ends here 291 

2. Holiness begets self -abhorrence 291 

3. "Our soul is escaped" ._ 292 



SCRIPTURE INDEX. 

Matthew. Page. Matthew. Page. 

1, 18-.. 210 18, 14 163 

20 211 17 104, 113 

23 213 19,13 243 

3,16 214 17-22 94 

4, 5 .281 20,28 61 

5, 89 21, _ 90 

44 237 13 .... 232 

6, 5-6 222 41 90 

6 234 43 .... 90 

7 227 22, 91 

9 221, 278 23, 1-3 97 

10 240 4-36 94 

11 242 37-38 . 281 

12 223 24,13 ... 255 

13 240 15 280 

14-15 223 22...1 269 

6,27 42 26,36 233 

7,12 94 41 37,240,252 

8, 4 97 73-75 36 

13 15 28,19 122 

17 95 Mark. 

9, 86 1,35 234 

20-29 152 2, 86 

10,20 209,215 5,34 152 

22 255 6,46 234 

12, 1-13 94 10.17-22 94 

27 214 11,22 161 

14,23.. 234 24... 224 

16,13-20 105 25 223 

18.. 103 12, 90 

19.. 109 30-34 94 

23 35 40 224 



SCRIPTURE INDEX. 



315 



Mark. Page. 

13, 11 .209, 215 

18-19 243 

33-37 250 

37 289 

16, 15-16 119, 122, 178 

16 65, 161 

Luke. 

1, 32 211 

35. 211, 214, 282 

2, 49 177 

3, 21 231 

22 214 

4,17-21 95 

5, 86 

16 234 

6, 12 234 

7, 18 95 

8, 48 152 

9, 18 233 

28 233 

11, 1 234 

5-13 227 

13 239 

28 43 

14, 91 

17, 5 147, 238 

10... 202 

18, 7.... 227 

10 14 222 

19, 10 163 

20, 90 

21, 18-19 260 

22, 31-32 161 

32. 238 

42 225 

44 226 

23, 34 231, 238 

45.. 232 



John. Page. 

1, 7 157 

12 55, 64 

13.. 59 

14.... 61 

3, 3 66' 

5-6 50 

5 65 

16 54, 56, 89, 174 

18 64 

4, 6-7 158 

16-18 _. 158 

28-30 158 

39 158 

5,24 52 

44 160, 216 

6, 29 149 

30 159 

40 89, 156 

44 58 

47. 90 

68 247 

7, 31 .. 159 

39 151 

8, 24 161 

31-32 144 

45-46 159 

10, 10 164 

25... 159 

27-29 57, 270 

36 277 

37-38 159 

11, 27 145 

40 --.. 151 

13, 34. 87, 98 

14, 6... ...61, 137 

10 145 

16 139, 208 

16-17 _ . 62 



316 CHRISTIAN GROWTH. 

John. Page. Acts. Page. 

14, 16-18.... 212 

23 '____ 55, 94 

26.... 62, 208 

29.. 159 

15, 2. ,.... 35 



2, 37-38 64, 122 

41-42 124 

42 109 

3, 1 229 

1-8 153 

4 -6-- -- -- 257 4> 4 i5 8 

249 6> 13 280 



12. 



21 280 



12 " 13 --- 1?4. 28 . 280 

26 62, 139 7> 83 280 

16. 8 151 8t t _ 108 

12-14 209 12 .i3 122 

13 139 i 5 _.__ .._. 239 

27 151 20 201 

17. --- 233 22 ..-- 237 

3 216 9,13.... 281 

9 244 3i 108 

11---- -.272, 282 3 2 281 

11-12 57 4i _ __ ;.... 281 

15 272 io 9 234 

^ 287 945.. 79 

18 -. 166 43 152 

I 9 - ™ 47-48 65 

2 ° -.179,244, 272 12> 5 2 43 

26 --- 174 12 233 

18. 2 ....233 13 8 i4 8 

5 --------- 89 39 150 

2 4 89 14> 9 153 

19,37..... 137 i 5> 85 

20, 8 160 19 152 

29 160 16> 13""""/"./'"] 232 

3031... 157 30.33/.. 65 



31 90 



19, 32-41 107 



Acts. 20,17 109 

1,14... 233 28 110 

24-25 _. 241 26,10. 281 

2,33 62 18... 287 



SCRIPTURE INDEX. 



3 T 7 



Romans. Page. 

1, 5 155 

' 7 281 

12 155 

IT... 152 

3, 1-2.. 84 

19 78 

22-26 61 

25 150 

4, 3.... 149 

4-16... 90 

15 78 

5, 2 150 

8 61 

12 76 

13 78 

20.. 78 

6, 1-4 262 

3 123 

3-4 123 

13 52 

17 53 

19 59, 279 

22 279, 289 

7, 1-4.... 81 

7-16 78 

12 73, 282 

22-23 36 

8, 83 

2 90 

12-13 254 

14-17 55 

22-23 37 

26 226, 272 

23-25 261 

35-39 266 

9, 4-5 84 

16 _ 59 



Romans. Page. 

10, 4 78 

12-13 92 

14 157 

11, 22 256 

28-29 270 

14, 23 148 

15, 13 155 

3031 243 

16, 1 110 

17 114 

26 155 

i Corinthians. 

1, 2 281, 287 

68 272 

30-31 279 

2,10-12 50 

11-12 116 

3, 1-3 37 

17 280 

5, 1.... 282 

7, 14 275 

19 79 

8, 4... ._ 216 

9, 9... 203 

26-27 260 

10, 13 271 

16-22 125 

27-30 80 

11, 18 34 125 

12, 13.. ..92, 123 

27 120, 123 

13, 98 

2.... 148 

15, 58.... 252 

16, 2 195 

13 249 



3i8 



CHRISTIAN GROWTH. 



ii Corinthians. Page. 

1, 1 281 

21-22.... 272 

3, 98 

4-11 87 

6 88 

17 213 

18 54, 213 

5, 17 52 

6, 14-18 113 

7, 1 38 

11, 2 121 

12, 9 44 

13, 5 148 

7 240 

Galations. 

2, 16 77, 90, 151 

18 83 

19 83 

3, 1-6.... 90 

3... 83 

5.... 153 

10 75 

12 75 

13 61 

19 .75, 95 

23-25 75 

28 92 

4, 83 

1-4 74 

5, 1 89 

3 75 

Ephesians. 

1, 4-6 286 

13 272 

15-18 241 

18 158 



Ephesians. Page. 

1, 22-23 108, 120 

2, 83 

8 152 

11-12.... 85 

11-22... 92 

20-21 40 

3, 10 108 

17.... 156 

4, 11-13 44 

20-24 52 

5, 23-32 108 

25-27 121, 278 

6, 18 :. 231 

18-19 242 

21.... 110 

Philippians. 

1, 1 110 

9. 241 

2, 12-13 270 

3,12-14 33 

4, 1 249 

6 245 

COLOSSIANS. 

1, 3 244 

9 241 

18 120 

18-24 108 

19.. 61 

22-23 283 

2, 8-20 74 

12.... 123 

16-17 96 

18-19 44 

3,11 92 

4, 2 231, 249 

2-3 242 



SCRIPTURE INDEX. 



3*9 



I Thessaloxians. Page. 

3, 10 226 

13 272 

4, 3-4 38, 279 

7 279 

5, 4-6 266 

17 231 

23 38, 285, 287 

24 271 

II Thessalonians. 

1, 3.... 147 

2, 13 287 

16-17 272 

3, 6... 114 

13 249 

I Timothy. 

1, 17 216 

2, 1-2 245 

8 235 

3, 110 

6, 12 249 

20-21 114 

II Timothy. 

1, 10 258 

12 271 

2, 12 255 

21 ,.... 276 

Titus. 

1, 5 110 

7 110 

3, 4-5 63 

8 156 

Philemon. 

22.... 243 

Hebrews. 

1, 1-4 96 

2, 11 284 



Hebrews. Page 

3, 6. 256 

14 268 

4, 2 157 

14 5,10 96 

6, 4-6 258 

7,11 10,18, 96 

16 76 

8, 83 

7-9 _ 88 

9, 61 

13 276 

10, 10.... 286 

14 284 

2627 ..57, 259 

29 286 

32 25S 

39 261 

11, 6 150, 224 

27 157 

12, 1-2.. 38 

10 54 

14.. 291 

13,20-21 43 

James. 

1, 17 134 

18 56, 61 

25 89 

2, 12 89 

17-18 156 

3, 2 37 

5, 13 239 

14-16 243 

15 ..... 153 

1 Peter. 

1, 2 287 

3-5 57 



320 



CHRISTIAN GROWTH. 



i Peter. Page. 

1, 15-16 283 

23.... 57 

2, 1-5... 34 

16 53 

3, 5-6 282 

20-21 __ 65 

5, 8 251 

ii Peter. 

1, 10.. 252 

3, 10 14 251 

17. 249 

18 ..xviii, xix, 35 

i John. 

1, 8-10 37, 45 

2, 8.... 88 

9-10 ..89 

15 240 

19.... 261 

24-29 257 

3, 1... 56 

1-6 269 

2 35, 54 

4, 8.... 174 

5, 4 157, 269 

7 139 

16 238 



Jude. Page. 

I----... 57 

20... 155 

20-21.... __34, 249 

24-25..... 271 

Revelation. 

2, 7 255 

11 255 

17 255 

25 249 

26 255 

3, 5 255 

11 260 

12 256 

21 256. 

14, 4... ... 56 

10 283 

21, 7 256 

Genesis. 

18, 10-15 •__ 282 

Exodus. 

3, 5 228 

Job. 

21, 15.. 236 

Psalms. 

124, 7 293 

139, 23.. 224 



